The WISDOM of God
The next attribute is God's wisdom, which is one of the brightest beams of the Godhead. "He is wise in heart." The heart is the seat of wisdom. Among the Hebrews, the heart is put for wisdom. "Men of understanding," Job 34:34. The Hebrew is "Men of heart." God is wise in heart, that is, he is most wise.
God alone is wise—he solely and wholly possesses all wisdom; therefore he is called, "the only wise God." All the treasures of wisdom are locked up in him, and no creature can have any wisdom but as God is pleased to give it out of his treasury.
God is perfectly wise; there is no defect in his wisdom. Men may be wise in some things—but in other things they show imprudence and weakness. But God is the exemplar and pattern of wisdom, and the pattern must be perfect. "As your heavenly Father is perfect." Matthew 5:48. God's wisdom appears in two things:
I. His infinite intelligence.
II. His exact working.
I. His infinite INTELLIGENCE. He knows the most profound secrets. "Our Lord is great, vast in power; His understanding is infinite." Psalm 147:5. "There is a God in heaven who reveals secrets, and he has shown King Nebuchadnezzar what will happen in the future." Daniel 2:28. He knows the thoughts, which are the most intricate subtle things. "I know full well what you are thinking." Job 21:27. "The Lord knows the thoughts of man." Psalm 94:11. Let sin be contrived ever so secretly, God will pull off all masks and disguises, and make a heart-anatomy. He knows all future contingencies; all things are before him in one clear prospect.
II. His exact and meticulous WORKING. He is wise in heart; his wisdom lies in his works. These works of God are bound up in three great volumes, where we may read his wisdom.
[1] The work of CREATION. The creation is both a monument of God's power, and a looking-glass in which we may see his wisdom. None but a wise God could so meticulously contrive the world. Behold the earth decked with variety of flowers, which are both for beauty and fragrance. Behold the heaven bespangled with lights. We may see the glorious wisdom of God blazing in the sun, twinkling in the stars. His wisdom is seen in marshaling and ordering everything in its proper place and sphere. If the sun had been set lower, it would have burnt us; if higher, it would not have warmed us with its beams. God's wisdom is seen in appointing the seasons of the year. "You have made summer and winter." If it had been all summer, the heat would have scorched us; if all winter, the cold would have killed us. The wisdom of God is seen in chequering the dark and the light. If it had been all night, there would have been no labor; if all day, there would have been no rest. Wisdom is seen in mixing the elements, as the earth with the sea. If it had been all sea, we would have lacked bread; if it had been all earth, we would have lacked water. The wisdom of God is seen in preparing and ripening the fruits of the earth, in the wind and frost which prepare the fruits, and in the sun and rain which ripen the fruits. God's wisdom is seen in setting bounds to the sea, and so wisely contriving it, that though the sea is higher than many parts of the earth—yet it should not overflow the earth. We may cry out with the Psalmist, "O Lord, how manifold are your works! in wisdom have you made them all." There is nothing to be seen in this world, but miracles of God's wisdom.
God's wisdom is seen in ordering social things, that one shall have need of another. The poor need the rich man's money, and the rich need the poor man's labor. God makes one trade depend upon another—that one may be helpful to another, and that mutual love may be preserved.
[2] The second work wherein God's wisdom shines forth is the work of REDEMPTION.
(1.) Redemption is the masterpiece of divine wisdom. God has contrived a way for happiness for sinful man—and yet uphold his justice! We may cry out with the apostle, "O the depth of the riches both of the wisdom and knowledge of God!" This has astonished men and angels. If God had left us to find out a way of salvation when we were lost—we could neither have had a head to devise, nor a heart to desire—what God's infinite wisdom had planned for us.
Mercy had a mind to save sinners, and was loath that the justice of God should be wronged. "It is a pity," says Mercy, "that such a noble creature as man should be eternally undone; and yet God's justice must not be a loser. What way then shall be found out? Angels cannot satisfy for the wrong done to God's justice; nor is it fit that one nature should sin—and another nature suffer. What then? Shall man be forever lost?" Now, while Mercy was thus debating with itself, what to do for the recovery of fallen man, the Wisdom of God stepped in—and thus the oracle spoke: "Let God become man; let the Second Person in the Trinity become incarnate, and suffer; and so for fitness he shall be man, and for ability he shall be God! Thus justice may be satisfied, and man saved!" O the depth of the riches of the wisdom of God—thus to make justice and mercy to kiss each other! Great is this mystery, "God manifest in the flesh." What wisdom was this—that Christ should be made sin—yet know no sin; that God should condemn the sin—yet save the sinner! Here was wisdom—to find out the way of salvation.
(2.) The means by which salvation is applied—sets forth God's wisdom—that salvation should be by faith, not by works. Faith is a humble grace—it gives all to Christ; it is an adorer of free grace. And free grace being advanced here, God has his glory; and it is his highest wisdom to exalt his own glory.
(3.) The way of working faith—declares God's wisdom. It is wrought by the word preached. "Faith comes by hearing." What is the weak breath of a man—to convert a soul? It is like whispering in the ears of a dead man. This is foolishness in the eye of the world; but the Lord loves to show his wisdom by that which seems folly. "He has chosen the foolish things of the world to confound the wise." Why so? "So that no one can ever boast in the presence of God."
If God were to convert by the ministry of angels—then we would be ready to glory in angels, and give that honor to them which is due to God; but when God works by weak tools, makes use of men who are of like passions with ourselves, and by them converts, then the power is plainly seen to be of God. "But we have this treasure in earthen vessels, to show that this all-surpassing power is from God and not from us!" Herein is God's wisdom seen, that no flesh may glory in his Presence.
[3] The wisdom of God wonderfully appears in the works of his PROVIDENCE. Every providence has a mercy or a wonder enrapt up in it. The wisdom of God, in his works of providence, appears:
(1.) By effecting great things—by small contemptible means. He cured the stung Israelites, by a brazen serpent. If some sovereign antidote had been used, if the balm of Gilead had been brought, there would have been some likelihood of a cure; but what was there in a brazen serpent? It was a mere model—and not a real serpent; and it was not physically applied to him who was wounded; he was only to look upon it; yet this wrought a cure! The less probability in the instrument—the more is God's wisdom seen!
(2.) The wisdom of God is seen in doing his work, by that which to the eye of flesh seems quite contrary. God intended to advance Joseph, and to make all his brethren's sheaves bow to his sheaf. Now, what way does he take? First Joseph is thrown into the pit; then sold into Egypt; then after that put in prison. But by his imprisonment God made way for his advancement. For God to save in an ordinary way—would not so much display his wisdom. But when he goes strangely to work, and saves in that very way in which we think he will destroy—his wisdom shines forth in a most conspicuous manner!
God would make Israel victorious, and what way does he take? He lessens Gideon's army. "The people that are with you are too many." He reduces the army of thirty-two thousand, to three hundred; and by taking away the means of victory, makes Israel victorious.
God had a design to bring his people out of Egypt, and a strange course he takes to effect it! He stirred up the hearts of the Egyptians to hate them. "He turned their heart to hate his people." The more they hated and oppressed Israel, the more God plagued the Egyptians, and the more glad they were to let Israel go. The Egyptians were urgent that they might send them out of the land in haste.
God had a mind to save Jonah when he was cast into the sea—so he let the fish swallow him up, and so brought him to the shore.
God would save Paul, and all who were in the ship with him—but the ship must be wrecked, so that they could all came safely to land upon the broken pieces of the ship. Acts 27:74.
In reference to the church, God often goes by contrary means, and makes the enemy do his work. God can make a straight stroke, with a crooked stick. He has often made his church grow and flourish by persecution. "The showers of blood have made her more fruitful," says Julian. Exod 1:10. "Come, we must deal shrewdly with them or they will become even more numerous." But the way the Egyptians took to suppress them, made them multiply. Verse 12. "But the more they were oppressed, the more they multiplied and spread; so the Egyptians came to dread the Israelites." Just like the soil—the more it is harrowed, the better crop it bears. The apostles were scattered by persecution, and their scattering was like the scattering of seed. They went up and down, and preached the gospel, and brought daily converts. Paul was put in prison, and his chains were the means of spreading the gospel. "Now I want you to know, brothers, that what has happened to me has actually resulted in the advancement of the gospel." Philippians 1:12.
(3.) The wisdom of God is seen in making the most desperate evils, to work to the good of his children. As several poisonous ingredients, wisely tempered by the skill of the apothecary, make a sovereign medicine—so God makes the most deadly afflictions work together for the good of his children. He uses severe afflictions to purify them, and prepare them for heaven. "For our momentary light affliction is producing for us an absolutely incomparable eternal weight of glory!" 2 Corinthians 4:17. These hard frosts hasten the spring flowers of glory! The wise God, by a divine chemistry, turns our afflictions into cordials. He makes his people gainers by losses; and turns their crosses into blessings.
(4.) The wisdom of God is seen in this—that the sins of men shall carry on God's work; yet he himself should have no hand in their sin. The Lord permits sin—but does not approve it. He has a hand in the action in which sin is—but not in the sin of the action. As in the crucifying of Christ, so far as it was a natural action, God concurred; if he had not given the Jews life and breath, they could not have done it; but as it was a sinful action, so God abhorred it. A musician plays upon a violin which is out of tune; the musician is the cause of the sound—but the jarring and discord is from the violin itself. Just so, men's natural motion is from God—but their sinful motion is from themselves. When a man rides on a lame horse, his riding is the cause why the horse goes—but the lameness is from the horse itself. Herein is God's wisdom—that the sins of men carry on his work—yet he has no hand in them!
(5.) The wisdom of God is seen in helping in desperate cases. God loves to show his wisdom—when human help and wisdom fail. Exquisite lawyers love to wrestle with difficult law cases, as this more shows their skill. God's wisdom is never at a loss; but when providences are darkest, then the morning star of deliverance appears. "He remembered us in our low estate." Sometimes God melts away the spirits of his enemies. "The Lord has surely given the whole land into our hands; all the people are melting in fear because of us." Joshua 2:24. Sometimes he finds them other work to do, and sounds a retreat to them, as he did to Saul when he was pursuing David. "The Philistines are in the land." When the church seems to be upon destruction, and her peace and liberty ready to be sacrificed, then the deliverance comes.
(6.) God's wisdom is seen in befooling wise men, and in making their wisdom the means of their overthrow. Ahithophel had deep understanding. "The counsel Ahithophel gave was like that of one who inquires of God;" but he consulted his own shame. "The Lord turned his counsel into foolishness." "God takes the wise in their own craftiness;" that is, when they think to deal wisely, he not only disappoints them—but ensnares them. The snares they lay for others, catch themselves! "They have fallen into the pit they dug for others. They have been caught in their own trap." God loves to counterplot politicians; he makes use of their own wit to undo them. He hangs Haman up on his own gallows.
Use one: Adore the wisdom of God. It is an infinite deep; the angels cannot search into it. "Oh, the depth of the riches both of the wisdom and the knowledge of God! How unsearchable His judgments and untraceable His ways!" Romans 11:33. As we should adore the wisdom of God—so we should rest in the wisdom of God. God sees what condition is best for us. Did we believe the wisdom of God, it would keep us from murmuring. Rest in God's wisdom.
(1.) In lack of spiritual comfort. God is wise; he sometimes sees it good, that we should be without comfort. Perhaps we would be lifted up in pride if we had spiritual enlargements; as Paul, with his revelations. "Especially because of the extraordinary revelations. Therefore, so that I would not exalt myself, a thorn in the flesh was given to me, a messenger of Satan to torment me so I would not exalt myself." 2 Corinthians 12:7. It is hard to have the heart low—when comfort is high. God sees humility to be better for us than joy. It is better to lack comfort, and be humble—than to have it, and be proud!
(2.) In lack of bodily strength, rest in God's wisdom. He sees what is best. Perhaps the less health—the more grace. Perhaps the weaker in body—the stronger in faith. "Though our outward man is perishing—yet the inward man is renewed day by day." At Rome there were two laurel trees; when the one withered, the other flourished. When God shakes the tree of the body, he is gathering the fruits of righteousness. "No discipline seems enjoyable at the time, but painful. Later on, however, it yields the fruit of peace and righteousness to those who have been trained by it." Hebrews 12:11. Sickness is God's lance—to let out the poison of sin. "The Lord did this to purge away Israels' sin." Isaiah 27:9.
(3.) In case of God's providences to his church. When we wonder what God is doing with us, and are ready to kill ourselves with worry—let us rest in God's wisdom. He knows best what he has to do. "Your way went through the sea, and Your path through the great waters, but Your footprints were unseen." Psalms 77:19. Trust his heart—where you cannot trace his hand. God is most in his way, when we think he is most out of the way. When we think God's church is, as it were, in the grave, and there is a tombstone laid upon her, his wisdom can roll away the stone from the sepulcher. "Christ comes leaping over mountains." Either his power can remove the mountain, or his wisdom knows how to leap over it!
(4.) In case we are low in the world, or have but little oil in our cruse—let us rest in God's wisdom. He sees that this condition is best for us. Perhaps it is to cure us from pride or worldliness. God knew if your estate had not been lost—your soul would have been lost. God saw that riches would be a snare unto you. "But those who want to be rich fall into temptation, a trap, and many foolish and harmful desires, which plunge people into ruin and destruction. For the love of money is a root of all kinds of evil, and by craving it, some have wandered away from the faith and pierced themselves with many pains." 1 Timothy 6:9-10. Are you troubled that God has prevented a snare? God will make you rich in faith. What you lack in temporals, shall be made up in spirituals. God will give you more of his love. You are weak in estate—but God will make you strong in assurance. Oh rest in God's wisdom! He will carve the choicest piece for you!
(5.) In case of the loss of dear friends, a wife, or child, or husband, let us rest satisfied in God's wisdom. God takes away these, because he would have more of our love; he breaks these crutches, that we may live more upon him by faith. God would have us learn to go without crutches.
Use two: If God is infinitely wise—let us go to him for wisdom. Solomon prayed, "So give your servant a discerning heart . . . The Lord was pleased that Solomon had asked for this." 1 Kings 3:9-10. Here is encouragement for us; "If any one lacks wisdom, let him ask of God, who gives liberally, and upbraids not." Wisdom is in God—as water is in the fountain. That is, his wisdom is imparted, but not impaired—his stock is not spent by giving it. Go then to God. "Lord, give me wisdom, to know the fallacy of my heart; the subtleties of the old serpent; to walk carefully towards myself; piously towards you, prudently towards others; guide me by your counsel, and afterwards receive me to glory."
The JUSTICE of God
The next attribute is God's justice. All God's attributes are in unity, and are the same with his essence. Though he has several attributes whereby he is made known to us—yet he has but one essence. A cedar tree may have several branches—yet it is but one cedar. So there are several attributes of God whereby we conceive of him—but only one entire essence. Well, then, concerning God's justice. "Just and righteous is he." "His justice and great righteousness." God is said to dwell in justice. "Righteousness and justice are the foundation of your throne." Psalm 89:14. In God, power and justice meet. Power holds the scepter, and justice holds the balance.
I. What is God's justice?
"Justice is to give everyone his due." God's justice is the rectitude of his nature, whereby he is carried to the doing of that which is righteous and equal. "Shall not he render to every man according to his works?" God is an impartial judge. He judges the cause. Men often judge the person—but not the cause; which is not justice—but malice. "I will go down and see whether they have done according to the cry which is come up unto me." When the Lord is upon a punitive act, he weighs things in the balance; he does not punish rashly. Concerning God's justice, I shall lay down these six positions:
[1] God cannot but be just. His holiness is the cause of his justice. Holiness will not allow him to do anything but what is righteous. He can no more be unjust, than he can be unholy.
[2] God's will is the supreme rule of justice; it is the standard of equity. His will is wise and good. God wills nothing but what is just; and therefore it is just, because he wills it.
[3] God does justice, naturally. Justice flows from his nature. Men may act unjustly, because they are bribed or forced to. But God will not be bribed, because of his justice; he cannot be forced, because of his power. He does justice out of love to justice. "You love righteousness."
[4] Justice is the perfection of the divine nature. Aristotle says, "Justice comprehends in it all virtues." To say God is just, is to say, he is all that is excellent; all perfections meet in him, as lines in a center. He is not only just—but justice itself.
[5] God never did, nor can do, the least wrong to his creatures. God's justice has been wronged—but his justice never did any wrong. God may not act according to the rigor of the law; he abates something of his severity. He might inflict heavier penalties than he does. "You have punished us less than our iniquities deserve." Our mercies are more than we deserve, and our punishments less.
[6] God's justice is such that it is not fit for any man or angel to expostulate with him, or demand a reason of his actions. God has not only authority on his side—but equity. "I will make justice the measuring line and righteousness the plumb line." Isa 28:17. It is below him to give an account to us, of his proceedings. Which of these two should prevail—God's justice or man's reason? "Who are you, O man, to talk back to God? Shall what is formed say to him who formed it—Why did you make me like this?" Romans 9:20. The plumb line of our reason is too short—to fathom the depth of God's justice. Rom 11:33. "Oh, the depth of the riches both of the wisdom and the knowledge of God! How unsearchable His judgments and untraceable His ways!" We are to adore God's justice, where we cannot see the reason of it.
II. God's justice runs in two channels. It is seen in two things, the distribution of rewards and punishments.
[1] In rewarding the virtuous. "Truly there is a reward for the righteous." The saints shall not serve him for nothing; though they may be losers for him, they shall not be losers by him. "God is not unjust to forget your work and labor of love, which you have showed to his name." He gives a reward, not because we have deserved it—but because he has promised it.
[2] He is just in punishing offenders. He is just. (1.) Because he punishes sinners by a law. "Where there is no law, there is no transgression." But God has given men a law, and they break it, therefore he punishes them justly. (2.) God is just in punishing the wicked, because he never punished them, but upon full proof and evidence. What greater evidence than for a man's own conscience to be witness against him! There is nothing God charges upon a sinner but conscience sets its seal to the truth of it.
Use one: See here another flower of God's crown—he is just and righteous. He is the exemplar and pattern of justice.
How can it be consistent with God's justice, that the wicked should prosper in the world? "Why does the way of the wicked prosper? Why do the treacherous live at ease?" Jeremiah 12:1. Such as are highest in sin--are often highest in prosperity. This has led many to question God's justice. Diogenes seeing a thief live on affluently, said, "Surely God has cast off the government of the world, and does not care how things go on here below."
(1.) The wicked may be sometimes instruments to do God's work. Though they do not design his glory—yet they may promote it. Cyrus was instrumental in the building of God's temple in Jerusalem. There is some kind of justice, that they should have a temporal reward. God lets those prosper under whose wing his people are sheltered. God will not be in any man's debt. "Who has kindled a fire on my altar for nothing?"
(2.) God lets men go on in sin, and prosper, that he may leave them more inexcusable. "I gave her space to repent of her fornication." God adjourns the sessions, spins out his mercies towards sinners; and if they repent not, his patience will be a witness against them, and his justice will be more cleared in their condemnation. "That you might be justified when you speak, and be clear when you judge."
(3.) God does not always let the wicked prosper in their sin. Some he punishes openly, that his justice may be taken notice of. "The Lord is known by the judgement which he executes;" that is, his justice is seen by striking men dead in the very act of sin. Thus he struck Zimri and Cozbi in the act of uncleanness.
(4.) If God lets men prosper a while in their sin, his vial of wrath is all this while filling; his sword is all this time sharpening. Though God may forbear with men a while—yet long forbearance is no forgiveness. The longer God is in taking his blow, the heavier it will be at last! As long as there is eternity, God has time enough to reckon with his enemies!
God's justice may be as a sleeping lion—but the lion will awake at last, and roar upon the sinner! Do not Nero, and Julian, and Cain, now meet with God's justice?
But God's own people often suffer great afflictions; they are injured and persecuted. "This is what the wicked are like—always carefree, they increase in wealth. Surely in vain have I kept my heart pure; in vain have I washed my hands in innocence. For I am afflicted all day long, and punished every morning." Psalm 73:12-14. How can this be consistent with God's justice?
(I,) That is a true rule of Austin, "God's ways of judgement are sometimes secret—but never unjust!" The Lord never afflicts his people without a cause; he cannot be unjust towards them. There is some good in the godly, therefore the wicked afflict them; there is some evil in them, therefore God afflicts them. God's own children have their blemishes. "But aren't you also guilty of sins against the Lord your God?" 2 Chronicles 28:10. These spiritual diamonds—have they no flaws? Do we not read of the spots of God's children? Are not they guilty of much pride, censoriousness, passion, worldliness? Though, by their profession, they should resemble the birds of paradise, to fly above, and feed upon the dew of heaven; yet, as the serpent, they lick the dust. These sins of God's people, do more provoke God than the sins of others. "The Lord saw this and was filled with loathing. He was provoked to anger by his own sons and daughters." Deut 32:19. The sins of others pierce Christ's side; the sins of His people wound his heart. Therefore is not God just in all the afflictions which befall them? "You only have I chosen of all the families of the earth; therefore I will punish you for all your sins." Amos 3:2. I will punish you sooner, surer, sorer, than others.
(2.) The trials and sufferings of the godly, are to refine and purify them. God's furnace is in Zion. Is it any injustice in God to put his gold into the furnace to purify it? Is it any injustice in God, by afflicting his people, to make them partakers of his holiness? What more proclaims God's faithfulness, than to take such a course with them as may make them better? "In faithfulness you have afflicted me."
(3.) What injustice is it in God to inflict a less punishment; in order to prevent a greater punishment? The best of God's children have that in them which is meritorious of hell. Does God do them any wrong, if he uses only the rod, where they have deserved the scorpion? Is the father unjust, if he only corrects his child, who has deserved to be disinherited? If God deals so favorably with his children, he only puts wormwood in their cup, whereas he might put fire and brimstone! They should rather admire his mercy than complain of his injustice.
How can it stand with God's justice, that all men being equally guilty by nature, he does pass by one and save another? Why does he not deal with all alike?
"Is there unrighteousness with God? God forbid." "Does the Almighty pervert justice?"
(1.) God is not bound to give an account of his actions to his creatures. If none may question a king, much less God. It is sufficient that God is Lord paramount; he has a sovereign power over his creatures, therefore can do no injustice. "Has not the potter power over the clay, of the same lump to make one vessel to honor, and another to dishonor?" God has liberty in his own bosom, to save one, and not another; and his justice is not at all impeached or blemished. If two men owe you money, you may, without any injustice, remit the debt to one, and exact it of the other. If two malefactors are condemned to die, the king may pardon the one and not the other: he is not unjust if he lets one suffer, because he offended the law; nor if he saves the other, because he will make use of his prerogative as he is king.
(2.) Though some are saved and others perish—yet there is no unrighteousness in God; because, whoever perishes, his destruction is of himself. "O Israel, you have destroyed yourself." God offers grace— and the sinner refuses it. Is God bound to give grace? If a surgeon comes to heal a man's wound, and he will not be healed—is the surgeon bound to heal him? "I have called—and you refused." "Israel would not submit to me." Psalm 81:11. God is not bound to force his mercies upon men. If they willfully oppose the offer of grace, their sin is to be regarded as the cause of their perishing, and not God's justice.
Use two: See the difference between God and a great part of the world.
(1.) They are unjust in their courts of law—they pervert justice. "They decree unrighteous decrees." The Hebrew word for a judge's robe signifies prevarication, deceit, or injustice, which is more often true of the judge than of the robe. What is a good law without a good judge? Injustice lies in two things—either not to punish where there is a fault, or, to punish where there is no fault.
(2.) Men are unjust in their dealings. This is, [1] In using false weights. "The balances of deceit are in his hand." It is sad to have the Bible in one hand, and false weights in the other. Or, [2] In adulterating commodities. "Your wine is mixed with water," or when bad grain is mixed with good, and sold for pure grain. I can never believe he is good in the first table of the law—who is not good in the second. He cannot be godly, who is not just. Though God does not bid you be as omnipotent as he is—yet he bids you be as just as he is.
Use three: Imitate God in justice. Let Christ's golden maxim be observed, "in everything, do to others what you would have them do to you." Matt 7:12. You would not have them wrong you—neither must you wrong them; rather suffer wrong—than do wrong. "Why do you not rather be wronged?" Oh be exemplary for justice! Let justice be your ornament. "I put on righteousness (namely, justice) as a robe and a diadem." A robe for its graceful beauty; and I put it on, [and I was clothed in righteousness]. A judge puts on his robe, and takes it off again at night; but Job did so put on justice, as he did not take it off until death. We must not lay off this robe of justice until we lay down our bodies in the grave. If you have anything of God in you, you will be like him. By every unjust action, you deny yourselves to be Christians, you stain the glory of your profession. Heathen will rise up in judgement against you. The sun might sooner alter his course, than God could be turned from doing justice.
Use four: If God is just, there will be a day of judgment. Now things are out of course; sin is rampant, saints are wronged, they are often defeated in a righteous cause, they can meet with no justice here, justice is turned into wormwood. But there is a day coming, when God will set things right; he will do every man justice; he will crown the righteous, and condemn the wicked. "He has appointed a day in which he will judge the world" If God is a just God, he will take vengeance. God has given men a law to live by, and they break it. There must be a day for the execution of offenders. A law not executed is but like a wooden dagger—for a show. At the last day, God's sword shall be drawn out against offenders; then his justice shall be revealed before all the world. "God will judge the world in righteousness." "Shall not the Judge of all the earth do right?" The wicked shall drink a sea of wrath—but not sip one drop of injustice! At that day shall all mouths be stopped, and God's justice shall be fully vindicated from all the cavils and clamors of unjust men.
Use five: Comfort to the true penitent. As God is a just God, he will pardon him. If man acknowledges his sin—God spares him. "If we confess our sins (that is confess and forsake), he is just to forgive us our sins." God is not only merciful, but just. Why just? Because he has promised to forgive such. "He who conceals his sins does not prosper, but whoever confesses and renounces them finds mercy." Proverbs 28:13. If your heart has been broken for and from sin—you may not only plead God's mercy—but his justice for the pardoning of your sin. Show him his promise, and he cannot deny himself.
The MERCY of God
The next attribute is God's goodness or mercy. Mercy is the result and effect—of God's goodness. So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their God Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness; mercy and majesty. God is essentially good in himself, and relatively good to us. "You are good, and do good." This relative goodness is nothing else but his mercy, which is an innate propensity in God to pity and support such as are in misery.
I. Concerning God's mercy, I shall lay down these twelve positions.
[1] It is the great design of the Scripture to represent God as merciful. This is a loadstone to draw sinners to him. "I am the Lord, I am the Lord, the merciful and gracious God. I am slow to anger and rich in unfailing love and faithfulness. I show this unfailing love to many thousands by forgiving every kind of sin and rebellion. Even so I do not leave sin unpunished." Exodus 34:6-7. Here are six expressions to set forth God's mercy, and but one to set forth his justice. "God's mercy is far above the heavens." God is represented as a king, with a rainbow about his throne. Rev 4:4. The rainbow was an emblem of mercy. The Scripture represents God in white robes of mercy—more often than with garments rolled in blood; with his golden scepter—more often than his iron rod.
[2] God is more inclined to mercy, than wrath. Mercy is his darling attribute, which he most delights in. "Who is a God like you, who pardons sin and forgives the transgression of the remnant of his inheritance? You do not stay angry forever but delight to show mercy." Micah 7:18. Mercy pleases him. "It is delightful to the mother," says Chrysostom, "to have her breasts drawn; so it is to God to have the breasts of his mercy drawn." "Fury is not in me," that is, I do not delight in it. Acts of severity are rather forced from God; he does not afflict willingly. "For he does not willingly bring affliction or grief to the children of men." Lamentations 3:33.
The bee naturally gives honey, it stings only when it is provoked. Just so, God does not punish until he can bear no longer. "So that the Lord could bear no longer, because of the evil of your doings." Mercy is God's right hand that he is most used to; inflicting punishment is called his "strange work." He is not used to it. When the Lord would shave off the pride of a nation, he is said to use a hired razor, as if he had none of his own. "On that day the Lord will use a razor hired from beyond the Euphrates River—the king of Assyria—to shave the head, the hair on the legs, and to remove the beard as well." Isaiah 7:20. "He is slow to anger," but "ready to forgive."
[3] There is no condition—but we may spy mercy in it. When the church was in captivity, she cried out, "It is of the Lord's mercies that we are not consumed." Geographers write of Syracuse in Sicily, that it is so situated that the sun is never out of sight. In all afflictions we may see some sunshine of mercy. That outward and inward troubles do not come together is mercy.
[4] Mercy sweetens all God's other attributes. God's holiness without mercy, and his justice without mercy—would be dreadful. When the water was bitter, and Israel could not drink, Moses cast a tree into the waters, and then they were made sweet. How bitter and dreadful were the other attributes of God—did not mercy sweeten them! Mercy sets God's power on work to help us; it makes his justice become our friend.
[5] God's mercy is one of the most orient pearls of his crown; it makes his Godhead appear amiable and lovely. When Moses said to God, "I beseech you—show me your glory;" the Lord answered him, "I will make all my goodness pass before you, and I will show you mercy." God's mercy is his glory. His holiness makes him illustrious; his mercy makes him endearing.
[6] Even the worst people taste God's mercy. Such as fight against God's mercy, taste of it; the wicked have some crumbs from mercy's table. "The Lord is good to all." Sweet dewdrops are on the thistle, as well as on the rose. The diocese where mercy visits is very large. Pharaoh's head was crowned, though his heart was hardened.
[7] Mercy coming to us in salvation, is sweetest. It was mercy that God would give Israel rain, and bread to the full, and peace, and victory over their enemies—but it was a greater mercy that God would be their God. To have health is a mercy—but to have Christ and salvation is a greater mercy. Saving mercy, is like the diamond in the ring, which casts a more sparkling luster.
[8] One act of mercy engages God to another. Men argue thus, "I have shown you kindness already, therefore trouble me no more." But, because God has shown saving mercy, he is more ready still to show mercy. His mercy in election makes him justify, adopt, glorify; one act of mercy engages God to more. A parent's love to his child makes him always giving.
[9] All the mercy in the creature is derived from God, and is but a drop from this ocean. The mercy and pity a mother has to her child, is from God; he who puts the milk in her breast puts the compassion in her heart. God is called, "The Father of mercies," because he begets all the mercies in the world. If God has put any kindness into the creature, how much kindness is in him who is the Father of mercy!
[10] As God's mercy makes the saints happy—so it should make them humble. Mercy is not the fruit of our goodness—but the fruit of God's goodness. Mercy is a gift which God bestows. They have no cause to be proud, who live upon the alms of God's mercy. "If I am righteous—yet will I not lift up my head." That is, all my righteousness is the effect of God's mercy, therefore I will be humble and will not lift up my head.
[11] Mercy stays the speedy execution of God's justice. Sinners continually provoke God, and make "the fury come up in his face." Why is it, that God does not immediately arrest and condemn them? It is not that God cannot do it, for he is armed with omnipotence—but it is from his mercy. Mercy gets a reprieve for the sinner—and stops the speedy process of justice. God would, by his goodness, lead sinners to repentance.
[12] It is dreadful to have mercy as a witness against any one. It was sad with Haman, when the queen herself accused him. So will it be when this queen of mercy shall stand up against a person and accuse him! It is only mercy that saves a sinner; how sad then to have mercy become an enemy! If mercy is an accuser, who shall be our advocate? The sinner never escapes hell, when mercy draws up the indictment.
I might show you several kinds of mercy—as preventing mercy, sparing mercy, supplying mercy, guiding mercy, accepting mercy, healing mercy, quickening mercy, supporting mercy, forgiving mercy, correcting mercy, comforting mercy, delivering mercy, crowning mercy; but I shall speak of,
II. The qualifications or PROPERTIES of God's mercy.
[1] God's mercy is FREE. To set up merit—is to destroy mercy. We cannot deserve mercy, because we are polluted in our blood; nor can we force God to show mercy—for then it would not be mercy. We may force God to punish us—but not to love us. "I will love them freely." Every link in the chain of salvation is wrought and interwoven with free grace. Election is free. "He has chosen us in him, according to the good pleasure of his will." Justification is free. "Being justified freely by his grace." Salvation is free. "According to his mercy he saved us." Do not say, "I am unworthy, therefore I cannot be saved;" for mercy is free. If God would show mercy to such only as are worthy—he would show no mercy at all.
[2] God's mercy is an overflowing mercy; it is INFINITE. "Plenteous in mercy." "Rich in mercy." "Multitude of mercies." The vial of wrath drops—but the fountain of mercy runs in streams. The sun is not so full of light—as God is of mercy. God has morning mercies. "His mercies are new every morning." He has night mercies. "In the night his song shall be with me." God has mercies under heaven, which we taste; and in heaven, which we hope for.
[3] God's mercy is ETERNAL. "The mercy of the Lord is from eternity to eternity." Psalm 103:17. "His mercy endures forever," is repeated twenty-six times in Psalm 136. The souls of the blessed shall be ever bathing themselves in this sweet and pleasant ocean of God's mercy! God's anger to his children lasts but a while, "but his mercy lasts forever." As long as he is God, he will be showing mercy. As his mercy is overflowing, so it is ever-flowing.
Use one: We are to look upon God in PRAYER, not in his judgment robes—but clothed with a rainbow full of mercy and clemency. Add wings to prayer. When Jesus Christ ascended up to heaven, that which made him go up there with joy was, "I go to my Father!" Just so, that which should make our hearts ascend with joy in prayer, is, "We are going to the Father of mercy, who sits upon the throne of grace!" Go to prayer with confidence in God's mercy; as a cold person goes to a fire, saying, "it will warm me, not burn me."
Use two: BELIEVE in his mercy. "I will trust in the mercy of God forever." God's mercy is an open fountain. Let down the bucket of faith—and you may drink of this fountain of salvation. What greater encouragement to believe—than God's mercy? God counts it his glory to be scattering pardons; he is desirous that sinners should touch the golden scepter of his mercy, and live. This willingness in God to show mercy appears two ways:
(1.) By entreating sinners to come and lay hold on his mercy. "Whoever will, let him come, and take the water of life freely." Mercy woos sinners, it even kneels down to beg them. It would be strange for a prince to beg a condemned man to accept of pardon. God says, "Poor sinner, allow me to love you, be willing to let me save you."
(2.) By his joyfulness when sinners lay hold on his mercy. What is God the better, whether we receive his mercy or not? What is the fountain profited that others drink of it? Yet such is God's goodness, that he rejoices at the salvation of sinners, and is glad when his mercy is accepted! When the prodigal son came home the father was glad, and made a feast to express his joy; so, God rejoices when a poor sinner comes in, and lays hold of his mercy. What an encouragement is here to believe in God! He is a God of pardons. "You are a God of forgiveness, gracious and merciful, slow to become angry, and full of unfailing love and mercy." Neh 9:17. Mercy pleases him. "Where is another God like you, who pardons the sins of the survivors among his people? You cannot stay angry with your people forever, because you delight in showing mercy." Micah 7:18.
Nothing harms us but unbelief. Unbelief stops the current of God's mercy from running. It shuts up God's affections, closes the orifice of Christ's wounds, so that no healing virtue will come out. "He did not many mighty works there, because of their unbelief." Why do you not believe in God's mercy? Do your sins discourage you? God's mercy can pardon great sins, nay, because they are great. "For the sake of your name, O Lord, forgive my iniquity, though it is great." Psalm 25:11. The sea covers the rocks as well as the sands. Some who had a hand in crucifying Christ, found mercy. As far as the heavens are above the earth, so far is God's mercy above our sins! What will entice us to believe, if not the mercy of God?
Use three: Take heed of ABUSING the mercy of God. Do not suck poison, out of the sweet flower of God's mercy. Do not think that because God is merciful, you may go on in sin; this is to make God's mercy your enemy. None might touch the ark but the priests, who by their office were more holy. Just so, none may touch the ark of God's mercy, but such as are resolved to be holy. To sin because God's mercy abounds—is the devil's logic! He who sins because of God's mercy—is like one who wounds his head because he has a plaster. He who sins because of God's mercy—shall have judgement without mercy. Mercy abused, turns to fury. "Let none of those who hear the warnings of this curse consider themselves immune, thinking, 'I am safe, even though I am walking in my own stubborn way.' This would lead to utter ruin! The Lord will not pardon such people. His anger and jealousy will burn against them. All the curses written in this book will come down on them!" Deuteronomy 29:19-20.
Nothing is colder than lead when taken out of the mine; and nothing more scalding when it is heated. Nothing is blunter than iron—yet nothing is sharper when it is whetted. Just so, nothing is sweeter than mercy—when it is improved; yet nothing is fiercer than mercy—when it is abused! "The mercy of the Lord is upon those who fear him." Mercy is not for those who sin and fear not—but for those who fear and sin not. God's mercy is a holy mercy; where it pardons it sanctifies.
What shall we do to be savingly interested in God's mercy?
(1.) Be sensible of your needs. See how much you stand in need of pardoning, saving mercy. See yourselves as orphans. "In you, the fatherless find mercy." God bestows the alms of mercy only on such as are indigent. Be emptied of all opinion of self-worthiness. God pours the golden oil of mercy into empty vessels.
(2.) Go to God for mercy. "Have mercy upon me, O God!" "Do not put me off with common mercy, which reprobates may have! Give me not only acorns but pearls! Give me not only mercy to feed and clothe me—but mercy to save me! Give me the cream of your mercies! Lord! let me have saving mercy and loving-kindness. Give me such mercy as speaks your electing love to my soul."
"Who crowns you with loving-kindness and tender mercies." Oh pray for mercy! God has treasures of mercy! Prayer is the key which opens these treasures; and in prayer, be sure to carry Christ in your arms, for all the mercy comes through Christ! "So Samuel took a young lamb and offered it to the Lord as a whole burnt offering. He pleaded with the Lord to help Israel—and the Lord answered." 1 Samuel 7:9. Carry the lamb Christ in your arms, go in his name, present his merits; say, "Lord! here is Christ's blood, which is the price of my pardon! Lord! show me mercy, because Christ has purchased it!" Though God may refuse us when we come for mercy in our own name—yet he will not when we come in Christ's name. Plead Christ's atonement; this is an argument which God cannot deny.
Use four: Such as have found mercy are exhorted to three things—
(1.) To be upon Gerizim—the mount of blessing and praising. They have not only heard the King of heaven is merciful—but they have found it so! The honeycomb of God's mercy has dropped upon them! When in needs, mercy supplied them; when they were near unto death, mercy raised them from the sick-bed; when covered with guilt, mercy pardoned them. "Bless the Lord, O my soul, and all that is within me, bless his holy name!" Oh, how should the vessels of mercy run over with praise! "I used to scoff at the name of Christ. I hunted down his people, harming them in every way I could. But God had mercy on me." 1 Timothy 1:13. "I am a miracle of mercy! As the sea overflows and breaks down the banks, so the mercy of God broke down the banks of my sin, and mercy sweetly flowed into my soul!"
You who have been monuments of God's mercy—should be trumpets of praise! You who have tasted the Lord is gracious, tell others what experiences you have had of God's mercy, that you may encourage them to seek to him, for mercy. "I will tell you what God has done for my soul." "When I found my heart dead, God's Spirit came upon me mightily, and the blowing of that wind made the withering flowers of my grace revive!" Oh tell others of God's goodness, that you may set others blessing him, and that you may make God's praises live when you are dead.
(2.) To love God. Mercy should be the attraction of love. "I will love you, O Lord, my strength." The Hebrew word for love signifies, to love out of the inward affections. God's justice may make us fear him, his mercy makes us love him. If God's mercy will not produce love, what will? We are to love God for giving us our food, much more for giving us grace. We are to love God for sparing mercy, much more for saving mercy. Surely, that heart is made of marble, which the mercy of God will not dissolve into love. "I would hate my own soul," says Augustine, "if I did not find it loving God."
(3.) To imitate God in showing mercy. As God is the Father of mercy, show yourselves to be his children—by being like him. Ambrose says, "The sum and definition of true religion is—Be rich in works of mercy, be helpful to the bodies and souls of others. Scatter your golden seeds; let the lamp of your profession be filled with the oil of love. Be merciful in giving and forgiving." "Be merciful—as your heavenly Father is merciful."
The TRUTH of God
The next attribute is God's truth. "A God of truth and without iniquity; just and righteous is he." "For your mercy is great unto the heavens, and your truth unto the clouds." "Plenteous in truth."
God is the truth. He is true in a physical sense; true in his being: he has a real subsistence, and gives a being to others. He is true in a moral sense; he is truth without error; truth without deceit. God is prima veritas, the pattern and prototype of truth. There is nothing true but what is in God—or comes from God.
I shall speak of God's truth, as it is taken from his veracity in making good his promises. "There has not failed one word of all his good promise." The promise is God's pledge; God's truth is the seal set to his pledge.
There are two things to be observed in the promises of God to comfort us.
[1] Observe he POWER of God, whereby he is able to fulfill the promise. God has promised to subdue our corruption. "He will subdue our iniquities." Oh, says a believer, my corruption is so strong, that I am sure I shall never get the mastery of it. Abraham looked at God's power. "Being fully persuaded that what God had promised he was able to perform." He believed that God, who could make a world, could make Sarah's dry breasts give suck. It is faith's support—that there is nothing too hard for God. He who could bring water out of a rock, is able to bring to pass his promises.
[2] Observe the TRUTH of God, in the promises. God's truth is the seal set to the promise. "In hope of eternal life, which God, who cannot lie has promised." 'Eternal life'—there is the sweetness of the promise. 'God which cannot lie'—there is the certainty of it. Mercy makes the promise; truth fulfills the promise. God's providences are uncertain—but his promises are the 'sure mercies of David." "God is not a man who he should change." The word of a prince cannot always be taken—but God's promise is inviolable. God's truth is one of the richest jewels of his crown, and he has pawned it in a promise. "Although my house be not so with God—yet he has made with me an everlasting covenant, ordered in all things and sure." 'Although my house be not so,' that is, though I fail much of that exact purity the Lord requires—yet he has made with me an everlasting covenant, that he will pardon, adopt, and glorify me; and this covenant is ordered in all things and sure.
"The elements shall melt with fervent heat;" but God's covenant abides firm and inviolable, being sealed with the truth of God. Nay, God has added to his word his oath—wherein he pawns his being, life, and righteousness to make good the promise. If as often as we break our vows with God, he would break promise with us, it would be very deplorable. But his truth is engaged in his promise, therefore it is like the law of the Medes and Persians, which cannot be altered. "We are not," says Chrysostom, "to believe our senses so much as we are to believe the promises." Our senses may fail us—but the promise cannot, being built upon the truth of God. God will not deceive the faith of his people; nay, he cannot. "God, who cannot lie, has promised." He can as well part with his Deity—as his verity. God is said to be abundant in truth. Exod 34:6. What does that signify? If God has made a promise of mercy to his people, he will be so far from coming short of his word—that he will be better than his word. He often does more than he has said—but never less. He is abundant in truth.
(1.) The Lord may sometimes delay a promise—but he will never deny a promise. He may delay a promise. God's promise may lie a good while, as seed under ground—but at last it will spring up into a crop. He promised to deliver Israel from the iron furnace—but this promise was over four hundred years in travail, before it gave birth. Simeon had a promise that he should not depart, "until he had seen the Lord's Christ." But it was a long time coming. But a little before his death—he did see Christ. Though God delays the promise—he will never deny a promise. Having given his bond—in due time the money will be paid.
(2.) God may change his promise—but he will not break it. Sometimes God changes a temporal promise, into a spiritual promise. "The Lord shall give that which is good." This may not be fulfilled in a temporal sense—but a spiritual sense. God may let a Christian be cut short in temporals—but he makes it up in spirituals. If he does not increase the basket and the store, he gives increase of faith, and inward peace. Here he changes his promise—but he does not break it; he gives that which is better. If a man promises to pay me in farthings, and he pays me in a better coin, as in gold, he does not break his promise. "I will not allow my faithfulness to fail." In the Hebrew it is, "I will not allow my faithfulness to lie."
How does it consist with the truth of God, that he "wants all men to be saved and to come to the knowledge of the truth"—and yet some still perish?
Augustine understands it, not of every individual person—but some of all kinds of people shall be saved. As in the ark, God saved all the living creatures; not every individual bird or fish was saved, for many perished in the flood; but all, that is, some of every kind were saved. In this sense, God will have all to be saved, that is—some out of each of nations.
It is said, Christ died for all. "He is the Lamb of God who takes away the sins of the world." How does this consist with God's truth, when some are vessels of wrath? Rom 9:92.
(1.) We must qualify the term world. The world is taken either in a limited sense, for the world of the elect; or in a larger sense, for both elect and reprobates. "Christ takes away the sins of the world," that is, the world of the elect.
(2.) We must qualify also Christ's dying for the world. Christ died sufficiently for all, not effectually. There is the value of Christ's blood, and the virtue of Christ's blood. Christ's blood has value enough to redeem the whole world—but the virtue of it is applied only to such as believe. Christ's blood has the value to save all, but it is not efficacious for all. All are not saved, because some put away salvation from them, "We had to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles." Acts 13:46. Others vilify Christ's blood, counting it an unholy thing.
Use one: The truth of God, is a great pillar for our faith. Were he not a God of truth—we could not believe him—our faith would be an empty dream. But he is truth itself, and not a word which he has spoken shall fall to the ground.
The truth of God, is the object of trust. The truth of God is an immovable rock, on which we may venture our salvation. Isa 59:15, "Truth fails," that is—truth on earth fails—but not truth in heaven. God can as well cease to be God, as cease to be true. Has God said, he "will do good to the soul who seeks him," and he will "give rest to the weary." Here is a safe anchor-hold, he will not alter the thing which has gone out of his lips. The truth of the God of heaven is engaged for believers. Can we have better security? The whole earth hangs upon the word of God's power—and shall not our faith hang upon the word of God's truth? Where can we rest our faith, but upon God's faithfulness? There is nothing else we can securely believe in, but the truth of God. To trust in ourselves is to build upon quick sands; but the truth of God is a golden pillar for faith to rest upon. God cannot deny himself. "If we believe not—yet he abides faithful; he cannot deny himself." Not to believe God's veracity, is to affront God. "He who believes not, has made God a liar." A person of honor cannot be more affronted or provoked, than when he is not believed, and called a liar. He who denies God's truth, says that God's promise is no better than a forged deed. Can there be a greater affront offered to God?
Use two: If God is a God of truth, he is true to his THREATENINGS. The threatenings are a flying scroll against sinners. God has threatened, "Surely God will crush the heads of his enemies, the hairy crowns of those who go on in their sins." Psalm 68:21. He has threatened to judge adulterers. Heb 13:3. To be avenged upon the malicious. Psalm 10:14, "You behold mischief and spite, to requite it with your own hand;" and to "rain fire and brimstone upon the sinner." God is as true to his threatenings as to his promises. To show his truth, he has executed his threatenings, and let his thunderbolts of judgement fall upon sinners in this life. He struck Herod in the act of his pride. He has punished blasphemers. Olympius, an Arian bishop, reproached and blasphemed the blessed Trinity, and immediately lightning fell down from the heaven upon him and consumed him. Let us fear the threatening that we may not feel it.
Use three: Is God a God of truth? Let us be like God in truth.
(1.) We must be true in our WORDS. Pythagoras being asked what made men like God, answered, "When they speak truth." It is the distinction of a man who shall go to heaven, that "He speaks the truth in his heart."
Truth in our words, is opposed to all LYING. "Putting away lying, speak everyone truth to his neighbor." Lying is when one speaks that as truth, which he knows to be false. A liar is most opposite to the God of truth. There are, as Augustine says, two sorts of lies. There is an officious lie—when a man tells a lie for his profit; as, when a tradesman says his commodity cost him so much, when perhaps it did not cost him half so much. He who will lie in his trade—shall lie in hell. There is a jesting lie—when a man tells a lie in sport, to make others merry—and goes laughing to hell. He who tells a lie makes himself like the devil. "The devil is a liar, and the father of lies." John 8:44. He deceived our first parents by a lie. Some are so wicked, that they will not only speak an untruth—but will swear to it; nay, they will wish a curse upon themselves, if that untruth is not true.
I have read of a woman, one Anne Avarie, who in 1575, being in a shop, wished that she might die, if she had not paid for the wares she took, and fell down speechless immediately and died. A liar is not fit to live in a commonwealth. Lying takes away all society and converse with men. How can you converse with a man—when you cannot believe what he says? Lying shuts men out of heaven. "Outside are dogs, and whoever loves and makes a lie."
As it is a great sin to tell a lie—so it is a worse sin to teach a lie. "The prophet that teaches lies." He who teaches error, teaches lies. He spreads the plague; he not only damns himself—but helps to damn others!
Truth in our words, is opposed to all DECEIT. The heart and tongue should go together, as the dial goes exactly with the sun. To speak fair to one's face, and not to mean what one speaks, is no better than a lie. "His words were smoother than oil—but war was in his heart." Some have an art to flatter and deceive. Jerome, speaking of the Arians, says, "they pretended friendship, they kissed my hands—but plotted mischief against me." "A man who flatters his neighbor, spreads a net for his feet." Deadly poison can be hidden under sweet honey. Falsehood in friendship, is a lie. Counterfeiting friendship, is worse than counterfeiting money.
(2.) We must be true in our PROFESSION of religion. Let practice go along with profession. "Righteousness and true holiness." Hypocrisy in religion is a lie. The hypocrite is like a face in a mirror, which is the 'show of a face'—but no true face. He makes show of holiness—but has no truth in it. Ephraim pretended to be that which he was not; and what does God say of him? "Ephraim compasses me about with lies." By a lie in our words, we deny the truth; by a lie in our profession, we disgrace the truth. Not to be to God what we profess to others—is telling a lie; and the Scripture makes it little better than blasphemy. "I know the blasphemy of those who say they are Jews—and are not."
Oh! I beseech you, labor to be like God. He is a God of truth. He can as well part with his Deity—as his verity. Be like God, be true in your words, be true in your profession. God's children are children that will not lie. When God sees "truth in the inward parts," and "lips in which is no deceit," he sees his own image—which draws his heart towards us. Likeness produces love.
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