The Attributes of God Unfolded and Applied, Sermon 1
OF THE LIFE OF GOD
Heb: 3.12.
Take heed Brethren lest there be in any of you an evil heart of unbeliefe in departing from the living God.
IT hath pleaſed God (in whoſe hands is our breath,The firſt communicable attribute of God. and life, and all our wayes) to put it into my mind to ſpend this Evening houre in giving out ſome glimpſes of his hidden ſelf, as he ſhall be pleaſed to enable me.Attributa dividuntur. in foreign & foreign. Scharpius cur… Theol: 185▪ This peece of the Lords day therefore is deſtinated to a diſcourſe of the Attributes of God, which are either incommunicable, or communicable. My purpoſe is not (at leaſt not yet) to meddle with the incommunicable Attributes of God, but only with thoſe that are communicable to the Creature.
I ſhall premiſe ſome General things.
Firſt, that theſe communicable Attributes are ſuch as of which ſomething anological is to be found in Creatures, I do not mean that thoſe Attributes of God are themſelves communicated to other things, but that the like effects are beheld in Creatures.
2ly. That theſe Attributes (called communicable) do make out unto us the Divine Eſſence from effects, & workings of God
3ly.Eſſentiam divinam a poſterior…: That all theſe following Attributes are to be accounted (as the higheſt incommunicable Attributes are) to be true of God, moſt ſimply, infinitely, eternally, incomprehenſibly, and immutably. And not as in Creatures, accidents, diverſe, finite,Ad noſtrum tautum captum Deus haec nomina diverſa ſibi …ribuit. imperfect, and mutable. God is one moſt ſimple and infinite Eſſence.
The firſt that I ſhall ſpeak of is of the Attribute of life, which ſeems to be the firſt in order. This is communicated to the ſons of Men (with other creatures) not only the knowledg thereof, and of the other Attributes communicable; for ſo the incommunicable ones alſo are imparted to the ſons of Men to be known, and conſidered by them: But the being of them at leaſt analogically, as hath been already ſhewed.
But that I may not preach without a Text, let us make way to the words read unto you, and ſo find out (as God ſhall be pleaſed to aſſiſt) the mind of the Spirit in them, and ſo come to that one word in which this firſt attribute of life is held forth.
Know therefore that the Author of this profound Epiſtle, having ſet before the eyes of theſe Hebrews or Jews to whom he writes, the obſtinacy of their Fathers doth now make application of it to them that were now alive, in this Verſe read unto you.
Which I may call a prohibitive propoſition, or dehortation, or concluſion of the Argument formerly handled. As if he ſhould ſay, your Fathers hardned their hearts of old, and provoked God to their own deſtruction, take heed therefore that ye do not do ſo,foreign. to your deſtruction alſo.
The word, take heed or ſee, or beware, is often uſed in Scripture; as Epheſ: 5.15. See then that ye walk circumſpectly. Colloſ: 2.8. Beware lest any man ſpoile you through Philoſophie. Though the word do hold forth an act of the eye, which is in the head, yet the Apoſtle means the circumſpection of the heart.
The thing or matter which he would have them take heed of is an evil heart of unbeliefe, An evill heart of unbeleefe the fountaine of all evill.which is indeed the fountain of all evil. And then the heart is ſaid to be evil when it hath in it unbelief, unbelief in the heart makes the heart to be an evil heart. What's the reaſon men refuſe to hear Gods Word, to obey his will, and in ſtead thereof malitiouſly oppoſe him? Is is it not becauſe they do not believe him. Do not men (I meane wicked men) make God a lyar in all that he ſaith? Let God ſay what he will, whether by promiſes or threats, yet they ſhew that they do not beleeve any thing of it; they eſteeme it as the ſong of fools. And among all the Truths which the Spirit holds forth, what is ſo ſweet as this, that God ſent his Son into the world to ſave Mankind? And now then what is the reaſon men be not ſaved by him, (more I mean then be;) becauſe they do not beleeve the teſtimony that God gave of his Son. At your leiſure you may read 1 John 5, 10, 11, 12 verſes; There ye may ſee life and ſalvation is to be had by Chriſt, (and indeed no other way,) and men have it not becauſe they receive not the offer. He that beleeveth, and is Baptized, ſhall be ſaved. Now if men would beleeve, they ſhould be ſaved. So that Faith is that divine Grace that doth ſubmit to the command of Beleeving,What Faith is and doth give glory to God. As the Virgin Mary did when ſhe was told ſhe ſhould have a Child, ſhe ſubmitteed to it; Luke 1.38. And Mary ſaid, behold the Handmaide of the Lord be it unto me according to thy word. So ſaith God, I did ſend my Son to dye for you, and he hath been crucified for you; and I am well-pleaſed with his all-ſufficient ſacrifice for you. Why do ye not make application of it to your own ſouls? ſurely it is an evil heart of unbeleefe which is the mother of all miſchief and wickedneſs.
And here by the way ye ſee that a heart poſſeſt with unbeleef is an evil heart, and this is that that cauſeth us to depart from the living God; and therefore the Author of this Epiſtle doth earneſtly warn theſe Hebrews to fly from unbeleefe.
But how can it be ſaid that unbeleevers depart from the living God, ſeeing they were ever from God a far off, ſtrangers, Quest: and aliens to the Common-wealth of Iſrael? is it not as if I ſhould ſay ſuch a man departed from the Town, who was never in it?
For anſwer hereunto, I ſay firſt, that all Creatures, Anſw: as creatures are preſent with God. For without him they cannot ſubſiſt in him, they live and moove; and have their being.In quo etiam omnia qua non vivunt vita ſu…t Leſſiac Even all things are life in him, that have no life in themſelves. And ſecondly (becauſe in this ſence no man can depart from the living God,) you muſt know that every man by nature is bound to ſerve God, and to praiſe God, and to give credit to what God ſaith. Moral duties lye upon all men, and the breach of Gods Law is ſin. And the Lord will pour out his vengeance upon the Nations that have not known him, and upon the Families that have not called on his name. And ſo to neglect or omit what God requires, is to depart from God; to depart from a command of God, is to depart from God.performances of two ſort… There are two ſorts of performances; there are ſome which every man ſtands bound to perform as he is a creature; and ſome which men ſtand bound to perform by poſitive commands,Three ſorts of poſitive duties whether the duties be moral, or poſitive, and of thoſe that be poſitive; whether they be ceremonial or Judicial, or evangelical, to whom the command comes, from them is obedience due to the great and Soveraign Law-giver: and not to perform it, is to depart from God; that is, to diſown God, to run away from his ſervice, to ſay in effect we wil not be under his command. They that do not cal upon God, depart from God, that is,Not to come Chriſt, is to depart from Chriſt. they depart from his commands, ſuch as profeſſing themſelves to be chriſtians, and living under invitations to come to Chriſt, & do not come to him to have life by him, they do depart from him in ſcripture phraſe; and all this cometh from a heart of unbeliefe. O this trampling under-foot the blood of Chriſt, is a very great ſin. Beloved: ye do here profeſſe your ſelves to be Chriſtians, what do ye make here elſe to day? Now if ye believe not God, and his word to walk anſwerable, what do yee elſe but depart from the living God? ye depart from this invitation to take his Son, from his Commandement to beleeve, to kiſſe the Son, from his holy injunctions, for which if ye repent not, God wil moſt certainly damn you; for ye are both Creatures, and in name Chriſtians, and therefore take heed leſt there be in any of you a heart of unbeliefe to depart from the Living God.
I have diſpatched the manner and matter of the Exhortation, I now am to ſpeak of the deſcription of God by the Attribute of Life; God in my Text (ye ſee) called the living God.
In each Attribute that I ſhal ſpeak of I purpoſe to do theſe three things, firſt to ſhew you that ſuch an Attribute (as here Life which is the firſt to be ſpoken of) is an Attribute of God; ſecondly, that it is communicable to Man-kind;Reaſons of the attribute of Life. thirdly, that God in each of them (and in this of Life) is infinite and incomprehenſible.
Know then that God (which all muſt take heed they do not depart from) is a Living God; for the proof of it read Dan: 6, 29. 1 Theſ: ….9. Heb: 9.14. in al which places he is called the living God
God is called the living God for divers reaſons:
Firſt, becauſe he liveth of himſelf, and that everlaſtingly, Pſ: 102.64. Thy years are through all generations▪ and ver: 27. but thou art the ſame, and thy years ſhall have no end. God alwayes hath been, and wil be for ever. Never was there, nor never wil there be the leaſt point of time, in which it might, or ſhal be ſaid, God is not the living God.
Secondly, every creature hath his life from God, he is the creator of Life unto us all, and all living things, Act: 17.28. In him we live, moove, and have our being. He is the fountain and original of all Life. Get ye up as high as ye can, and ſuppoſe the world were ten thouſand times older then it is, yet at laſt there muſt be a ſtop, Luke in his third Chapter carrieth along the Generation of Jeſus Chriſt as far as ever he could poſſibly, even unto Adam, one was the ſon of another, but at laſt it is ſaid, which was the Son of God; there we muſt ſtop, we can go no further. 3. God is called the Living God; becauſe he giveth life to his promiſes, but this is not ſo proper to this matter.
4ly. He giveth Grace to his Elect; this is called the life of God, Epheſ: 4.18. But to keep to the Attribute I am upon, and to the two former Reaſons of this Attribute; and yet more eſpetially to the firſt. It is neceſſary that I ſhould firſt ſhew you what that thing is which we cal life, & then we ſhal the better underſtand what is meant by Life as it is attributed to God; for in ſaying God is love, or God is a conſuming fire, or any other analogical expreſſion, it is needful that ye know what thoſe things are properly in the firſt place.
Life therefore is ſelf-motion naturally, that which moveth of it ſelf from an inward cauſe, be it what it be, that is ſaid to live or thus, Life is a vital ſpirit by which al quick things move therefore Beaſts, Birds, fiſh, and creeping things are called living ſouls, or living Creatures, Gen: 2.19.20. Other things that move from outward cauſes, as clocks, watches, carts, or coaches, are not ſaid to live, becauſe they do not move from an inward principle. And elements though they move naturally, yet it is only to their proper place: heavy elements move downward, and light elements upward: And this natural motion they keep, unleſs they be reſtrained as water in a Veſſel.
There are three ſorts of quick, or living creatures.
Firſt, plants do hold the loweſt degree of life, they do indeed live of themſelves, yet neither know the end of their motion, neither do they prepare for it, they ſend forth their moares and roots to get moiſture, and nouriſhment, but they know not that, they do ſo.
Secondly, there is a degree of life ſomewhat higher then this which is the life of ſenſitive creatures, theſe firſt move of themſelves, therefore are ſaid to live; ſecondly, they of themſelves acquire ſome form by ſence, which is the ground or beginning of their motion; but of themſelves they know not the end of their motion formally, neither do they propound it unto themſelves diſtinctly; but ſomerime break their neck, when according to their inſtinct they move to good; they move to get better feeding, being led by ſence, but becauſe they want reaſon to guide them; they meet with miſery often, and therefore it is, that men that are fooliſh, are ſaid to be unreaſonable men, and bruit Beaſts, becauſe they are better like beaſts, then like men endued with reaſon; yea all men in the fallen condition of Adam are ſaid to be like the Beaſts that periſh. Pſal: 49. v: laſt. Man that is in honor and underſtandeth not, is like the Beaſts that periſh.
Sentire appetere ſe movere eſt in anima & natura brutorum.But yet of theſe bruit animals, ſome live, and move themſelves more perfectly then others, as they are indued with a more perfect faculty of ſence to obtain to themſelves ſenſible forms, yet is their life even of the moſt quick of them but a life of beaſts, the knitting of that ſenſitive ſoul, and their body together, As Philoſophers in general, of all life, define it to be the Bond or colligation of ſoul and body together, which are parted when bloud or breath are left out of the body, for when we ceaſe breathing, we ceaſe living;foreign and life goes out when breath goes out, here the words both in Hebrew and Greek, which are uſed for life do properly ſignifie the ſoul,foreign. and are derived from breathing and reſpering.
Thirdly, There is a life of intellectual and rational creatures which cometh neereſt to the life attributed to God. For firſt, ſuch as live this life get intentional forms, by which they variouſly are moved, and this proceeds from this life of theirs. And ſecondly, they that live this life know the end of their moving formally. And thirdly, by themſelves do propound unto themſelves ends of their motions, and actions, and move and act with diſcretion, and determine of things upon conſidetation. The life of man far excels the life of other creatures, and yet it comes ſhort of the life of Angels who are alſo the living ſons of God by temporal creation; Job 1.6. Now there was a day when the Sons of God came to preſent themſelves before the Lord; If we were skilful in the life of Angels, we ſhould much the better perceive what is ſignified by life in God, I therefore would a little ſpeak of their life; they are of a more excellent make and conſtitution then man, their very ſubſtance is vital; the Angelical nature doth at leaſt ſo much excel the reaſonable ſoul, as that doth the ſenſitive, or the ſenſitive the vegetative. Now the reaſonable ſoul doth not only live in the body, but out of the body, for although the ſoule be the firſt act of a natural inſtrumental body, eminently containing all the vertues of a vegetative, and ſenſitive ſoul; yet over and above theſe, it hath three ſpiritual powers not bound to the body; an intellect acting, an intellect in poſſibility of acting, and a wil: by which ye may ſee the excellency of a reaſonable ſoul above a vegetative, and ſenſitive, either of which hath all its powers bound to an organical body, and ceaſeth to be when it is ſeparated from the body.Corrupto compoſito utra que deſi… net eſſe: Vi…gue, pag. … 14. But a reaſonable ſoul hath three powers and faculties not bound to the body as hath been ſaid. And therefore this reaſonable ſoul liveth when the man whoſe ſoul it was is dead; and this comes near to Angelical nature, and the vital operation thereof; I wil give you the definition of an Angel, that I may be rid of this matter ſpeedily. An Angel is a created living ſubſtance, immaterial, or incorporeal, inviſible, incorruptible, and ſpiritual, of great underſtanding, and mighty in wil; ſo that ye ſee the two faculties natural of Angels, to wit, the underſtanding, and the wil; and this is Angelical Life; yet have they not theſe glorious living natures of themſelves, as God only hath; alſo ſome end to theſe ſouls, and Angelical natures is propounded from without divine ly, to wit, chief happiness, and good,Per mortē a… rius ſtuitum eſt ſperare ſalutem▪ not to be imagined by man or Angel as a naked creature. And for man fallen, the wiſeſt of them have thought it a fooliſh thing to look for ſalvation by the death of Chriſt. Hence that ſaying 1 Cor: 1: 23. We preach Chriſt crucified to the Jews a ſtumbling block, to the Greek fooliſhnes. Yea the very Angels are ſaid to enquire after, or pry into theſe things 1 Pet: 1.12. The words in the original are worth the marking. The myſteries and hidden things of the life of the ſoul,foreign. and of Angels are not the ſubject I muſt faſten upon: only to help you in your groping after Life, as it is an attribute of God, it was needful for me to ſay ſomething of Life in the creature. But now come we to ſpeak of Life as it is attributed to God. Life is a communicable Attribute of God, whereby is ſignified that he doth move ſimply,Deus eſt ſuum vivere Aquin…lege Scharpium de vita Dei: pag… 193, in Curſu Theol: and infinitely, from, and of himſelf eſſentially, from, and unto eternity.
There is in creature Life, firſt vital ſubſtance, and then. Secondly, vital operation, which remaineth in the ſubject, operating from whence it followeth: as to underſtand, love, deſire, perceive, and move it ſelf.
Now both thoſe wayes God is a Living God (excepting thoſe imperfections that attend creature-life.) For he is not only Life, but the firſt Life, and eternal Life, and the very fulneſs, and univerſality of Life, the original of all Life, & the conſummation thereof, the beginning, and the end; in whom even all things which do not live are Life. For he is a ſuper-vital Eſſence, and a ſuper-eſſential Life, having before-hand, and containing in himſelf moſt eminently,Sicut ipſe eſt omnium exiſtentium eſſe ſupereſſentiale, ita omnium viventium vita ſupe…: vitalis: Dionyſ: cap: 6 de divinis nominibus. moſt ſimply, and cauſally, all vital ſubſtance: and forming, preſerving, and perfecting out of himſelf every ſubſtance according to its kind. And this is the firſt thing conſiderable in Life, to wit, its vital ſubſtance. Now ſecondly, God is himſelf his vital operation, to wit, his underſtanding, his Love, his joy, his bleſſednes. From that ſupernatural fountaine all things which any way do live, do draw Life, even thence the life of plants, brutes, Men, and Angels, all Life natural, and ſupernatural, of this Life, and the Life to come, Temporal, and Eternal
But eſpetially by life in God is underſtood his underſtanding and wiſedom; for this is the firſt and chiefe life, and vital operation, from whence all other life doth proceed. Therefore the wiſdom of God is the life of all things, and by it God liveth to himſelf, and to all things, and all things live unto him, and are preſent and ſhine, and immutably perſevere in him from eternity to eternity.
Yet life is not in God as in creatures, for in them the ſoule is the cauſe of life (as hath been ſaid) and life the motion, but thoſe in God are not ſo diſtinct. Life is not attributed to God, and creatures univocally, but analogically. Nor indeed can any thing be ſaid of God and creatures univocally. As when I ſay God is angry, or God is love, or that he hath no pleaſure in wickednes, ſome there are that think that whatſoever is attributed to God in ſcripture, is ſpoken properly of him, and of the creature by alluſions, and analogies. As when we ſay God is juſt, merciful, good, angry, &c. But I cannot be of their mind;No words full enough to ſee out the nature of God for there are no words or phraſes uſed by or amongſt men, ful enough to ſet out the nature of God. Neither, if there were, are men capable of ſuch makings out of God; for firſt there is no proportion between perfections as they are in God, and thoſe that are or may be in created things And therefore ſecondly, one objective conception cannot be drawne from created and uncreated perfections, which may univocally agree with both; but only analogically. And therefore words being images of created things, cannot be uſed but analogically, of an increated and infinite eſſence But to end this particular, and to proceed to ſome other properties of the life of God. I ſay God is life; and all things in God are life, to wit, that life which is God himſelf. Neither are vital ſubſtance, and vital operation in him diſtinguiſhed.
Secondly, God hath life compleat, every way compleat, nothing is wanting to his life. There is no defect. In this Attribute as in others, he is eſſentially what he is, and infinitely, and indeed incomprehenſibly. Becauſe, Thirdly, he hath life of him▪ ſelf, not only the life of operation for that creatures have of themſelves, and living, men do live themſelves, We live and move &c: though in God, yet WE live. I ſay we have of our ſelves a life of operation both in nature and grace, when the principle of life in either ſtate is once beſtowed, but God hath the very nature of life in himſelf. For as the Father hath life in himſelf, ſo hath he given to the Son to have life in himſelf, Joh: 5.26. God is what he is of himſelf.
Neither fourthly, is there any end propounded to God by another; he worketh all things as of himſelf, ſo for himſelf. It is not my ſalvation that God aims at although he ſave me; but his own glory. He made all things for himſelf, even the wicked to periſh in the day of evil, Prov: 16.4. A gracious ſoul worketh for God. And God worketh for himſelf in him, not for him. God liveth to himſelf, propoundeth himſelf unto himſelf in all his vital operations.
Fifthly, every thing underſtood is life in God, things that have no life, are life in him. He is a ſuper-vital Eſſence, and a ſuper-eſſential life. He is his own vital operation. The life of God is preſent with all Creatures to continue their being; theſe very pillars that bear up this houſe of meeting, although dead in them ſelves, are life in God; He is the ſuper-eſſential of exiſtences, even of all. From his wiſedom which is his life by attribution, flows love, which alſo is his life, and by theſe two Attributes are al other things made and formed; in his wiſdom all things live. So ſome read that place in John 1.3. the latter part,Quod factum eſt in ipſo vita erat: and the beginning of the 4th: That which was made was life in him. All things have in themſelves a quoddam eſſe intrinſecal to themſelves: but this in things created hath a beginning, and is mutable; neither doth it give life to exiſtences that live not. But beſides this eſſe which they obtain in themſelves, they have in the mind and wiſdom of God a certain extrinſecal eſſe, Sapientia Dei eſt omnium intelligibilium eſſe, & vita, & lux, Lesſius de perfec: Div: page 51▪as it were infuſed, everlaſting, and immutable. For to underſtand in God, is a certain eſſe of intelligibles, by which as in a certain breathing world they do exiſt, ſhine, and live. I might tel you many things which are as true as glorious of this life of God. But this is not for every hearer to underſtand. And it is uſual for people to ſpeak evil of the things they underſtand not.
Sixthly, the life of God doth infinitely tranſcend the life of Creatures even of Men and Angels; becauſe by his nature he is infinitely more excellent, as I wil make appear unto you in two particulars. Firſt if al living things, Angels, men, Beaſts, fowls, fiſhes, and every other creature that hath life▪ and all thoſe lives that ſince Adam have been in all theſe kinds of creatures were brought together, and put into one life; yet this life compared with the life of God, would be but as a picture or image of a man is in compariſon of a man. Secondly, if al Creatures that are in the world, or ever were, could exiſt together; if God ſhould but draw back the beam of his influence, preſently they would vaniſh to nothing, neither would any footſtep of them remaine. For in God it is that we live, moove, and have our being, and there is not the leſt worm in the earth that liveth, but there is an influence that goeth out from God to continue it's life: Yea, all exiſtences have their continuance from this Life of God.
Seventhly. To conclude, what life is in God is beſt to be known by negation, and ablation of all that can be ſaid of Life in the Creature. As for inſtance, if yee ſhould ask of me how God doth live; I ſhould thus anſwer, he doth not live like plants, or ſenſitive Creatures; he doth not live like Men, or Angels: but he liveth a Life far tranſcending all Creature-life. I am not able to ſhew you better how God doth live, then by teaching you how God doth not live. As when I ſay God is a living God, I mean, he liveth and moveth of himſelf from an inward principle of life, and ſo you take my meaning. And when I ſay God is good, yee preſently run to the definition of goodneſs touching the Creature. But yet theſe words are too ſhort to ſet out either the Attribute of life, or of goodneſs. When I ſay God is great, as Pſal: 1…5.3. David ſaith, great is the Lord, and greatly to be praiſed. This word great wil ſet forth the greatneſs of a man, or of any other thing that hath dimenſions: But yet this word great is not great enough to ſet forth the nature of God. There are four (as it were) parts of greatneſs, latitude, longitude, ſublimity, and profundity, which are attributed to God, and in their manner may be conſidered in God. Although by the ordinary rules in the Mathematicks we make but three dimenſions, to wit, making ſublimity and profundity one in that one word altitude. But becauſe the Apoſtle Paul, Epheſ: 3.18. guided by the ſpirit of God, ſpeaking of the fulnes of God, maketh foure dimenſions (as it were) ſo many parts of the grreatnes of God. I ſay, I wil a little conſider how far theſe words relating to the word great, wil ſet out as part thereof the greatnes of God, or the nature of God upon account of greatneſs. Once David ſaith God is great, and he praiſeth God for or in conſideration of his greatnes. What then may be this greatnes of God? I anſwer; Firſt the eſſence of God is great, in regard of latitude, for he is immenſe.
Secondly, he is great in regard of longitude, for he is eternal.
3ly: He is great in regard of ſublimity, for he is moſt high.
4ly: He is great in regard of profundity, for he is incomprehenſible.
Or if we take the word great (as ſometimes it is uſed) for one of great power, dominion, and authority, here alſo we have ſome help from the four dimenſions of the Apoſtle Paul, to under ſtand ſomething of God, the Lord is great in regard of latitude for all things ſerve him from the higheſt Angel, to the leaſt, and loweſt worm. He is great in regard of Longitude, for of his Kingdom there is an eternal duration. He is great in regard of Sublimity, for he Reigneth with the higheſt, and moſt abſolute power. Alſo he is great in regard of profundity, becauſe he ruleth not only bodies, but hearts, and ordereth the moſt inward thoughts and affections of all: neither is there any thing ſo hidden, or ſecret, which the rod of his Kingdom, and greatneſs doth not penetrate. We may then underſtand ſomewhat by this word GREAT of God: but muſt ſtop our mouths with the cloſe of the Verſe Pſal. 135.3. His greatneſs is unſearchable; or, of his greatneſs there is no ſearch.foreign. The Hebrew word doth properly ſignifie finding out, or ſearching after. The Septuagint, there is no end of his greatneſs, and ſo the vulgar latine: For therefore is no finding out of the greatneſs of God; becauſe the end thereof, neither is nor can be found; for in deed it is not, there is no end of his greatneſs. And therefore in all predications wherein GOD is the ſubject, we muſt know that their force is in negation, and excluſion. As when we ſay God is a Spirit, we mean he is not a body, when we ſay he is a ſpiritual ſubſtance, we mean he is not a corporeal ſubſtance. When we ſay he is he is a ſubſtance, we mean he is not an accident. For properly a ſubſtance God, cannot be according to the nature of that Lative word; for a ſubſtance is that that doth ſtand under accidents, and bear them up, which aſſerted of the eſſence of God is blaſphemy. Yet is that word ſubſtance often attributed to God, but by it we mean eſſence according to the greek word Ouſia, foreign.Eſſence, or being but in God properly, there is neither ſubſtance nor accident.
Objection. But this may ſeem to deny God to be a living God properly, and indeed to aver God to be properly neither juſt, nor merciful, nor any thing which he is ſaid to be in ſcripture.
Solution. For clearing up whereof, yee muſt know that God is moſt properly Life. And he is every thing that he is without a Metaphor, for he is all that he is of himſelf. He is truly all that the Scripture teacheth, and the Saints conceive him to be; but not in that manner, or meaſure as men or Angels conceive of him. He is all that we think him to be in our minds according to ſcipture Attributes, and infinitely more. As now to ſpeak of this Attribute Life; as life is conſidered in the Creature, it is a principle of operation: but in God all Attributes are his eſſence, and ſo is his life. Remember what I have ſaid, (and ſo I ſhal come out of theſe briars,) that we have not words to ſet out God by, and if there were ſuch a language found out, it would be worſe then greek to us; we ſhould not have the capacity to learn it; therfore with all humility let us bleſſe God for thoſe diſcoveries of himſelf, he hath been pleaſed to make; and for making our ears bleſſed to hear, and our eyes to ſee ſo much of God as we do.
I have but one queſtion to anſwer, and it is upon occaſion of my cloſe of the former diſcourſe. If it be ſo, Queſtion. that God is ſo hidden, that he is ſo above our reach, that ſuch clouds and darkneſs are round about him, that he dwelleth in ſuch eye-dazling unapproachable light: why then (may ſome ſay) do you ſpend ſo many words about ſuch a ſubject?
To whom I anſwer, that if we can catch but one jot of what hath been ſaid, and make it our own: why then, Anſw: we are made forever; if but the leſt glimmerings of the living God be afforded to you, as your God in Chriſt, and yee are all reſolved with David That it is good for you to draw near to him, and ſo yee purpoſe to do, and never to depart from him: why then I ſay let men,Pſ: 73: 28: and Devils rage, and do what they can, yee are alive in God not only as Creatures, but as new Creatures; yee ſhal be carried as upon eagles wings, yee ſhal lye in the boſome of Life. Your life is hid with Christ in God. Colloſ: 3: ….Wonder not then that I have been ſo forward to expoſe my ſelf to cenſure, and to ſpeak of things that are not eaſily underſtood in any meaſure. Difficilia quae pulchra. There is beauty in theſe difficulties, and ſomething I hope wil ſtick. All wil not I hope run over the narrow-mouth'd bottle. O draw neer to this living God, Take heed leſt there be in any of you an evil heart of unbelief in departing from the living God. They that do ſo forſake their own mercies. Study this Attribute of God, ſpend ſome time with prayer about it, and ſo much for the Explication as I have been able. Come we to the Application.
Firſt,Vſes of this Doctrine. The firſt Vſe▪then he is worth the coming unto by thoſe that are yet afar off, and worth the keeping, and holding faſt by ſuch as have him. Draw neer to God therefore O yee ſinners that are far from him: For loe they that are far from thee ſhal periſh ſaith the Pſalmiſt, Pſal: 73.27. O caſt not the law of this living God behind your backs any longer: Make not your wil, your humors, your luſts; your Law any more. Refuſe not the Lord Jeſus the Son of the Living God any longer, leſt he be angry, and yee periſh in the way. Reject not the Ordinances of Life, content not your ſelves with them as dead Ordinances, let them be to you the Ordinances of a living God. Take heed of a dead faith, as all faith is without works, Jam: 2.17. take heed of worſhipping a dead God. Such as pretend to believe in God, and in works deny him, do in effect take away his life: their faith is dead, their works are dead, they have not a lively hope; they Worſhip a dead God.Every bodies God is no bodies God: A Traditional God, every bodies God, and that is no bodies God. Come to Chriſt that yee may have God who is life. And yee Saints that have him hold him faſt, and chuſe rather to dye a thouſand deaths, then to forſake the living God.
Be circumſpect, take heed ſaith my Text, we are in danger on every ſide; watch over your hearts, take heed of an evil heart, that is the cauſe of departing from God. If we have good hearts we ſhal never go away from God, it is impoſſible. And then in the next place (mark the words that I have read in my Text) an evil heart of unbelief: What is that makes the heart evil? Unbelief; this is the cauſe peoples hearts be evil, becauſe they want Faith. And if that be a truth that faith (which comes by the hearing of the Word) is increaſed daily by it, as alſo by the adminiſtration of the Sacraments, and prayer; Then take heed of throwing away of goſpel-Ordinances in theſe ranting times:Perkins 2d. principle▪ They that depart from Ordinances depart from God: For this is the way to depart from the living God. In plaine Engliſh they that depart from Ordinances, do depart from God. And they that live under them only as outward performances, do ſerve but a dead God. But Davids ſoul longeth for the living God, Pſal: 42.2. My ſoul thirſteth for God, for the living God, and Pſalm. 84.2. My ſoul longeth, yea even fainteth for the Courts of the Lord: my heart, and my fleſh crieth out for the living God.
Quest: But what is the ſumme of drawing near unto, and remaining with the living God?
I Anſwer. Anſ. it is to live under the power an efficacy of thoſe truths concerning the life of God held forth in the ſcriptures; ſome of which I have made known unto you in the Explication of this Attribute of Life. For whoſoever ſavingly knoweth that all things, even thoſe that live not, are yet life in God: wil rationally conclude, that the fountaine is worth al diſhfuls, and that one God is worth ten thouſand worlds. Go yee then (may a Saint ſay) to your wealth, and wit, and great friends, to the Nobles of the earth, and Princes; But the Lord liveth ſaith holy David, Pſal: 18.46. and bleſſed be my Rock▪ and let the God of my ſalvation be exalted, &c.
The ſpirit of a man is lively, outward things are dead things, they cannot touch the ſoul, they are not fitted to the ſpiritual nature thereof. When all our hopes be dead touching the comforting creature, they are alive in the living God. Even ſtones are life in God though they live not, their exiſtences are in Gods Life, and by influence from it. What ſhal I ſay? I am as one overwhelmed with the glory of this Attribute of the life of God. Such as know this to be a truth that I have ſaid wil ſhew themſelves ſtark madd, if they forſake this fountain, this living God.
Ʋſe 2.
And ſecondly, the conſideration of this truth, that life is an at tribute of God: doth teach us that it muſt needs be of pretious account with him aſſuredly; Wo therefore to thoſe who abuſe it. What a fearful ſin do they commit in the preſence of God? they do vilifie this pretious Jewel which is honored with this dignity to be an Attribute of God.
But who be they that are guilty of this fault of abuſing life? Queſt.
I Anſwer, Firſt, Anſw: ſuch as neglect to ſave life in regard of themſelves, and others, and that either in regard of body, or ſoul.
And Secondly, ſuch as are ready to deſtroy life, both in reſpect of themſelves, and others, and that either in regard of their outward or inward eſtate.
Firſt, they which neglect to ſave Life, that make no account of that which is ſo pretious, in which ſo much of God appears. A living Dogg (ſaith Solomon) is better then a dead Lyon. And there is more (I ſay) to be ſeen of God in one blade of living graſſe, then in the moſt pretious Jewel in the world. And the reaſon is, becauſe it comes neareſt to God, it hath life. I will ſhew you who they be that are negligent of the preſervation of life, viz. Firſt of their own lives.
Secondly, of the lives of others.
1. Of their own, ſuch as are not careful to ſhun danger tending to the hurt of life, as to be careleſs of the preſervation of bodily health.1Careleſſe to avoid dangers: 2 To live like lazy drones idly in time of health, and proſperity; and not to provide for times of ſicknes, and adverſity.2Idleneſs and lezineſs: And therefore in the juſt Judgment of God, ſuch do often feel the ſmart of it, Prov: 6. ver: 9.10. There is a deſcription of them. How long wilt thou ſleep O ſluggard? when wilt thou ariſe out of thy ſleep? yet a little ſleep, a little ſlumber, a little folding of the hands to ſleep. And then yee have this puniſhment, ver: 11. So ſhall thy poverty come as one that travelleth, and thy want as an armed man; and ſo want is his portion, Prov: 13.4. The ſoul of the ſluggard defireth, and hath nothing. And beſides the bitterneſs of poverty, there is often bitterneſs upon the ſpirit; even checks, and gripes, and groanings of Conſcience, and a late and unſeaſonable repenting of their careleſneſs, and idleneſs, which is a kind of a Hel unto them.
Such alſo as bereave themſelves of the comforts of this life; out of a wil to be rich,3Covetouſnes they wil even ſtarve themſelves, and go a cold, and honour not life which God hath communicated to them; ſuch often pierce themſelves through with many ſorrows, and deny themſelves neceſſaries; ſuch wretches prepare a Hel for themſelves beſides Tophet which is prepared of old. They are alwayes either carking how to get, or fearing leſt they ſhould looſe, or grieving, and mourning when they have loſt.
Secondly, ſuch abuſe Life as are negligent of the lives of others; the poor may want bread, pine away with hunger, men regard it not. But for neglect of the life of the ſoul, who can be ignorant of the abuſe of this precious Jewel Life, in regard both of themſelves, and others. Who can expreſſe the careleſneſs of Men and Women for their poor ſouls. O the neglect of the means of grace yea the contemning, and deſpiſing, and oppoſing the goſpel: which is a ready way to bring a famine upon the place; Such a famine as Amos. 8.11. ſpeakes of, not of bread but of the Word of God: Which is the greateſt and ſoreſt of all famines,Cap. 8.11. tending to the deſtruction of the ſoule, the life of which is in comparably to be preferred before the life of the body. Yet wicked people by their neglect, at leaſt, of the good meanes of grace, if not open oppoſing them, do deprive themſelves and others of the food of their ſouls; By provoking the Lord to take away their Spirituall meat from them. When Eliah was taken up into Heaven, Eliſha cried, my Father, my Father, the charet of Iſrael and horſemen thereof, 2 Kings. 2.12. But men are of another mind now, they think it no loſſe to be rid of the meanes of grace, and the Miniſters of Chriſt. And no marvell men care not for the lives of the ſouls of others, they have no care of their own. O conſider this ye Magiſtrates, Miniſters, Husbands and Wives, Parents, Children, life is an attribute of God, the life of the ſoul is incomparably more pretious, then of the body. Therfore be not negligent either for your ſelves, or others of the meanes appointed of God, for the ſaving of poore ſoules, that are in danger to be deſtroyed in hell. So much for the firſt head in in this reproofe. Such as neglect to ſave life in reſpect of themſelves or others, either the life of the body or of the ſoule.
Secondly, And they fall more under this reproof and under the ſad effects, the wo pronounced; as are ready to deſtroy life, both their own and others, both in regard of ſoule and body, outward and inward eſtate: as may appear many Do, by what followeth.
1. Such as violently ruſh upon dangers that they might avoid, to the deſtruction of their owne life, we read of Chriſt that when the Jews took up ſtones to caſt at him: he hid himſelfe, Joh. 8.59. Luk. 4.29, 30.and went out of the temple, &c. John. 8.59. And when as Nazareth they brought him to the brow of the hill whereon their city was built, that they might caſt him down headlong, he paſſing through the mideſt of them went his way. They abuſe life therfore, which run upon dangers wilfully and raſhly.
2. Such alſo abuſe life this jewell, as by imoderat eating and drinking and ſurffetting do ſhorten their daies. As ſome have dyed in their Cups, a fearfull ſigne and brand of Gods wrath and diſpleaſure againſt their ſin.
3. Such as by intemperate courſes and ſatisfying libidinous deſires,Capell. waſt their radical moyſture, and thereby ſhorten life. It is noted by ſome that David was bed rid in or about the age that his Father begat him. This is a giving of our years to the cruel and our honour unto others. And it conſumeth the fleſh and the body:Prov. 5.9, 10, 11. Firſt, the giving of a mans honour to another. Secondly, their years unto the cruell. Thirdly, their wealth to ſtrangers. Fourthly, the bringing of ſorrow, and mourning upon themſelves at laſt. And laſtly, the conſumption of the fleſh and body of ſuch intemperate ones: And thou mourn at laſt, when thy fleſh and thy body are conſumed.
Fourthly, When men give themſelves to ungodly courſes whereby they bring themſelves into the hand of the Magiſtrate, and are cut off by his ſword: as many (ye know) come to hanging by their wickedneſſe. And ſuch ſhall at laſt be araigned for Murther, becauſe they did that which did tend to the deſtruction of their own lives.
5. Such wicked men abuſe life, as travaile with pain all their dayes, Job 15.20. To wit, men of an unquiet and reſtleſſe ſpirits: The Originall word for a wicked man, ſignifieth an unquiet motion; unquiet is his name, and unquietneſſe is his, both practiſe and portion: alwayes are ſome raiſing ſtirs, and acting Tragedies. He travelleth with pain, he is in pain as a woman in travell: and whereas women that have hardeſt labour, are but in travell many dayes; ſome wicked men are in travell all their dayes; painfull throws daily; to bring forth miſchief, which cauſeth death. O what an abuſe of life is this! Cannot men be contented to go to eternal pain in Hell; but they muſt keep killing of themſelves all the day long before they come there? Such have wo, ſorrow, contentions, babling, wounds without cauſe, black and blew eyes: A contentious man never wants wo.
Sixthly, this is an abuſe for life, when men from a curſed principle of Idolatry or Superſtition ſhall abuſe their bodies, and macerate their fleſh: As the children of Iſrael ſacrificed their children to Moloch in the Valey of Benhinnom: and as ſeduced Papiſts whip and laſh themſelves, like fools as they are; to whom God will ſay, who required this at your hands? We read of Baals Prieſts, that they cut themſelves with Knives, and Lancers, till the bloodguſhed out upon them, c. 18.18. This is the effect of erronious ſeduced Conſciences. We have read ſtrange ſtories of Eremites and Anchorites: Of one I have read, that choſe rather to be burnt than to ſave his life, out of Conſcience of his Religion: As in the Weſt-Indians, they will rather ſacrifice their Children to their Hoggery Abamacho (the Devill indeed) rather then ſeem to be irreligious. O what ſorrows have men brought on themſelves and miſeries; yea murthers upon others from erronious Conſciences! Hence ſuch woful doings of late in England, Scotland and Ireland: no conſideration being had of the worth of life.
7. Wicked men abuſe life, by their own active malice. And that diverſe wayes: Firſt, by entrapping themſelves in thoſe ſnares, which they prepared for others. As Haman built a Gallows for Mordecai, and was hanged upon it himſelf, Heſt 7.10. Many out of malice dig pits for others, and fall into them themſelves: Notable for this Writes the Pſalmiſt, Pſalm 7.15, 16. He made a pit and digged it, and is fallen into the ditch which he made: His miſchief ſhall return upon his own head, and his violent dealing ſhall come down upon his own pate. So that many times none are greater enemies to any others, whom they moſt malice, then ſuch malicious perſons are to their own ſelves. Secondly, when mens malice makes them to weary, and tyre out themſelves to do miſchief: we read of ſome, Jer. 9.5. That did weary themſelves to commit iniquity; and we know many that do even ſpend themſelves out to nothing, to wreack their malice upon others: eſpecially, upon ſuch as are godly, and Religious. Wicked men are often cruell in over burdening themſelves. The way of malice is often found to be a weariſome and deſtroying way to the actors themſelves: The Author of that Hiſtory, The travels of the old Patriarchs, Kings and Prophets; when he comes to write the motions of Antiochus Epiphanes, who was a great King, but of a moſt malicious ſpirit againſt the people of God. He obſerves that in purſuance of his bloody deſigns, he had run more hazzards, and taken more tedious journeys to ſatisfie his malice and reach his ambitious ends, then any of the Saints had done upon any command or ſervice of God: Upon which conſideration, he makes this excellent concluſion; That wicked men take more pains to go to Hell and eternall deſtruction, then godly men do in the way to eternal life and ſalvation.
8. Wicked men abuſe their life by their over earneſtneſſe to avoid thoſe troubles, which they meet withall in their life; their earneſtneſſe to avoid trouble, tumbles them into it. A godly man is deſcribed eating the labour of his hands, Pſal. 128.2. That is, the very work which he doth feeds him: and before he hath any reward for his work, he findes a reward in his work. On the other ſide, the labour of a wicked man eats him: The labour of his hand, and the labour of his head, eat him out, Iſa. 27.13. Thou art wearied in the multitude of thy counſels. The Prophet ſpeaks there of the endeavour of the Caldeans to be rid of thoſe evils, which are threatned to come upon them: and in chapter 57.10. of the ſame propheſie, the Jews are ſaid to be wearied in the greatneſſe of their way.
9. Upon their diſappointment of their hopes, wicked men do (as it were) kill themſelves with grief, when they cannot attain their end: as they do kill themſelves with labour and ſinfull care to attain their end. They uſe to hang between hope and fear, while they are at work: but when they ſee they tumble, and cannot come at what they would have, they fall into the Gulf of deſpaire and anguiſh of ſpirit: And alſo ſomtimes in Gods judgment are afflicted with a fiercer pain then either of theſe, even with the gripes and gnawings of an evill conſcience, for the evill they have done. This death ſhall be their portion after death, and follow ſome wicked men all the dayes of their life. A dreadfull ſound is in his ears: Job 15.21. And ſometimes (with Cain) they think every one that meeteth them will kill them; Gen. 4.14. And ſo God ſets Cain's mark upon them, fear of heart and trembling of body. A fearfull heart and a ſhaking body, is often the portion of men that live in ſin.Timor cordis et tremor corporis. Pareus. If ye compare the 2. of Habacuck 10, 11, 12. with Job 15. ye ſhall ſee this for ſubſtance, that when men live in ſin, they provoke God either to take away their lives, or to make their lives miſerable. Sometimes God taketh away that which they have ill gotten, and driveth them to dwell in deſolate cities, and houſes which no man inhabiteth; which are ready to become heaps, curſing the ſtones of the wall, and the timber of their houſes. And if they do leave any thing, when they wretchedly dy, they leave it with the appurtenances (as one wittily ſaid) to wit, the curſe of God to have and to hold to their heirs, and children after them.
And as wicked men abuſe this Jewel of great worth, life in themſelves, in their readineſſe to deſtroy it, or make it miſerable, in regard of their bodies and temporall enjoyments: ſo alſo in regard of their poor ſouls: They live ſo wickedly, ſo prophanely, ſo diſobediently to God and his Word, that they provoke God to take away the means of grace from them, or to give them up to a mind paſt feeling, and to bring upon them a famine of the Word, the greateſt of all judgment, except a reprobate ſpirit, and mind void of judgment under the Word.
And Laſtly they fall under this reproof and wo, that abuſe the life of others by oppreſſion, when they throw down the right of others and thruſt them out of doores to ſet their own neſt on high, their Tabernacles are Tabernacles of bribery, Job. 15.34. and their houſes are full of blood, which the earth ſhall not cover,Et vae, vae, vae, illis qui cauſa ſunt quod eccleſiae ſine miniſtris et verbo relinquuntur Luther. but it ſhall ly as a record upon the file to be brought forth againſt them at the laſt day. And ſome abuſe life groſſely by murther, of which crying ſin, I think it not needful to ſpeak now. To conclude this uſe; Wo to ſuch as endeavour to drive a way from poore people, the word of God and Miniſters therof, they are guilty of abuſing life in regard of others in a very high meaſure, the blood of poore ſouls that dy, and periſh for want thereof, will be required at their hands: and alſo at the hands of ſuch wretched formaliſts & clawbacks of the Miniſtry, as do not do their utmoſt in ſincerity for the ſalvation of poor ſoules. We now come to an other Uſe: Is it ſo, that life is an attribute of God, and ſuch a jewell as hath been ſhewed: Ʋſe. 3 then it muſt needs follow, that it is a worthy thing to be inſtruments of preſerving life, and of ſaving people from death and deſtruction: The… …herefore are worthy of honour, that have been the preſerved of our temporal lives; but eſpecially ſuch are worthy of … honour, whom God makes inſtruments of working, and preſerving ſpiriual life: As in 1. Tim. 3.1. This is a true ſaying, 1 Tim. 5.17.18if any man deſire the office of a Biſhop, he deſireth a good work, or a worthy work. And a promiſe of great reward is made to ſuch as turn many to righteouſneſſe, to wit, to ſhine as the ſtarres for ever and ever, Dan, 231 Pet. 5.4.and when the chief ſhepheard ſhall appear, ſuch ſhall receive a crown of glory that fadeth not away: which may be matter of comfort to them in their calling. O, to preſerve men from hell it is a worthy, an honourable work: to be inſtruments of converting, and bringing ſouls to the Lord, to live with him for ever the life of glory; is a work that calls for great reſpect to the workmen: and how they have it let God judge.
4. Ʋſe.Fourthly, We are now come to a Uſe of exhortation, that we be all carefull of life, of our own life, and of the life one of another, of bodily life, and of the life of the ſoule, for ſuch a life, and death too there is, as may be gathered out of Mat. 10.28. And fear not them which kill the body, and are not able to kill the ſoule: but rather fear him which is able to deſtroy both body and ſoule in hell: ye ſee mention there of killing and deſtroying the ſoule as well as the body: Now in the proſecution of this uſe of exhortation I ſhall lay before you ſome motives and conſiderations.
As firſt, Gods example, who hath Provided many good things for the preſervation of life; as Food, Raiment, Phyſick; and ſhall we be careleſſe of that which God hath been ſo careful about? This cannot but be conſtrued high contempt of this jewell of Life. But now let us be like God, who hath ſo provided for the preſervation of life; ſo let us for the lives of our ſelves and others. And for the life of the ſoul, what a deal of pains and trouble hath God and his Son Jeſus been at, to redeem it from Hell and Death? God about this, ſent his only Son into the World, to dy a moſt ſhamefull and painfull death. He hath ſuffered many of his choice and eminent ſervants to endure exquiſite torments, that ſouls might be ſaved from death. And therefore let this prevaile, let us be herein like unto God; do all that we can to preſerve life, and to ſave ſouls. Let us be rich in good works of this nature; that is, in ſaving life, and give comfort to thoſe that have none. For otherwiſe we ſhall not ſhew our ſelves to be like to God. And the cry of the dying will enter into his eares.
Secondly, conſider the neceſſity of this work of ſaving life. The body without life ſtinketh, now God may have glory by its living. The dead go downe to the pit of ſilence. The grave cannot praiſe thee (ſaith Hezekiah) death cannot celebrate thee. They that go downe into the pit cannot hope for thy truth. The living, the living, he ſhall praiſe thee Iſa. 38.18.19. If we do not what we can to preſerve life, we do (as it were) bereave God of that honour which he might have in our life, and in the lives of others. We have a proverb, make much of your ſelves, good folks be ſcarce. This hath ſome place here, if it could be thought and ſpoken with holy gravity and ſeriouſnes and in the fear of the Lord. Ye that fear God, make much of your ſelves and one another, do what ye can to preſerve life, and to make your own and each others life comfortable; that God may have the more glory by you.
Thirdly, Conſider the excellency of this vouchſafement of life: Shall a Prince give me a Diamond, and ſhall I caſt it into the dirt? Why the God of heaven hath given me the attribute of himſelfe at leaſt analogically; viz. life. And ſeing I have ſuch a jewell I ſhould be carefull to preſerve it. Not as an Epicure or Atheiſt that would fain live, becauſe he knoweth no other happineſſe but this life; but that I may glorifie God, who is worthy of all, and much more, then men or Angels can ſay of him, or do, to the ſetting forth of his praiſe and honour. And thus much concerning the firſt Proportion or Doctrine,Of life communicated to nature. that life is an attribute of God.
Now I come to the ſecond, viz. that it is a communicable one, to mankinde and other creatures. So we read Gen. 2.7. And the Lord God formed man of the duſt of the ground, and breathed into his noſtrils the breath of life; and man became a living ſoul. And Act. 17.25. Seeing he giveth to all life and breath and all things: and verſ. 23. For in him we live, and move, and have our being. And a moſt tranſcendent life, in compariſon of the life of Plants and Beaſts, hath God imparted to mankinde: a reaſonable ſoule full of excellencies. Yea, ſo liberall hath God been in the communication of this gift, as that even inferiour creatures have their portion; though in an inferiour degree to mankinde: Unto whom God hath vouchſafed a greater dignity in this reſpect, then to any of his corporeall creatures elſe. In that he was created after the image of God, to have rule and authority over the other creatures Gen. 1.26. And God ſaid, let us make man in our image, Pronaque cum ſpectent animalia caetera terrā os homini ſublime dedit, caelumque videre juſſit, et erectos ad ſydera tollere vulius Ovid. Meta.after our likeneſſe: and let them have dominion, over the fiſh of the Sea, and over the fowl of the Aire, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. Yet I ſay, although man in his creation was far more glorious then other creatures; other creatures had life too: Gen. 1.20. and 24. verſes: there were moving creatures that had life, and living creatures after their kind, Fiſhes, Fowls, Cattle and creeping things.
Now therefore mankinde that hath received ſuch a great benefit at the hand of God herein, ought to be thankfull to God for this gift of life: and carefully and conſcionably to endeavour to live to the glory of God the giver of it: But O the wonderfull ingratitude, and unthankfulneſſe of mankinde towards God for this favour of his; the multitude of men do quite contrary, give up themſelves to live altogether to his diſhonour, ſmite him on the face with his owne benefit, delighting in all manner of ſin and ungodlineſſe; whereby they make themſelves ſtrangers from the life of God, perverting and altering their creation in reſpect of the end thereof: For whereas God created men for his glory, Epheſ. 4.18.Iſai. 43, 7. they live to his diſhonour: and where as all other creatures (the evill Angels only excepted) keep their firſt ſtation, continue obedient to their Creator, (as you may read at large Pſal. 104.5, 6, 7, 8, &c.) Mankinde is rebellious, and in the way of diſobedience againſt his Creatour; for which rebellion of his, he muſt be ſure to ſmart: for the moſt gracious God will not by any meanes clear the guilty; but in his juſtice will ſurely reward them to their face according to their wickedneſſe, and although he may deferre his judgements for a time,Exod. 3, 4.7. Deut. 7.10. Prov. 11.21. 2 Theſ. 1.9. yet they ſhall be ſure to meet with them at laſt. They ſhall not be unpuniſhed alwayes, if not in this life, yet in the life to come they ſhall be puniſhed with everlaſting deſtruction, from the preſence of the Lord & from the glory of his power. They that receive not the love of the truth that they may be ſaved, but have pleaſure in unrighteouſneſſe; ſhall periſh, ſhall be damned.
The Second Uſe teacheth us, that ſith God hath given me life I ſhould not vex my ſelfe with carking, and caring,2. Ʋſe. about means to maintain it; God will provide means for the ſuſtentation of life, for all thoſe that by a true, and lively faith can rely upon him; yea aſſuredly, For the life is more then meat, and the body then rayment. Mat. 6.35. Is it not? (ſaith Chriſt in that place) doubtleſſe it is, Therefore take no thought for your life what ye ſhall eat, nor for the body what ye ſhall put on. Luk. 12.22. If God feeds the Ravens, and cloaths the Lillies, will he not feed and cloath his faithfull ſervants? Yes undoubtedly, for he hath promiſed not to fail, or forſake them; Heb. 13.5, 6. For he hath ſaid I will not leave thee, nor forſake thee: ſo that we may boldly ſay, the Lord is my helper, and I will not fear what man ſhall do unto me: They ſhall want nothing that is good for them, for there is no want to them that fear him, the young Lyons want and ſuffer hunger, but they that ſeek the Lord ſhall not want any good thing. Pſal. 34.9, 10. Ʋerily they ſhall be fed, Pſal. 37.3. and God ſhall give them the deſires of their heart, ver. 4. and in the dayes of famine they ſhall be ſatisfied: which may be matter of unſpeakable comfort to the poor Saints of God. It was the reſolute faithfull ſpeech of one Elizabeth Yong, a Confeſſour mentioned by Mr. Foxe in his Book of Acts and Monuments in the latter end of the Hiſtory of Queene Mary, When they threatned to ſtarve her, quoth ſhe, If ye take away my meat the Lord will take away mine hunger. O Taſt and ſee that the Lord is gratious: Bleſſed is the man that truſteth in him Pſal. 34.8.
And thirdly, it is every mans part to take notice of the benefit which he hath received at the hands of God;3. Ʋſe. Molives to live to Gods glory. and to walk thankfully towards God in the uſe of it, by a carefull endeavour to live to the glory of God. Let us, every one of us diligently labour to performe this duty. For firſt, it is a juſt thing in reſpect of God, it is meete that God that hath given us life, ſhould be honoured in, and with our lives. Let us not live to eat, and drink, and ly downe, and riſe up to play, to pleaſe our voluptuouſneſſe; or to work to pleaſe our luſt of coveteouſneſſe: but let us glorifie God in our lives, fith he hath given them to us.
Secondly, it is a neceſſary thing in reſpect of our ſelves, for if we live not to Gods honour, but walk on in the way of ſinne we ſhall live to our one ſhame and eternall deſtruction moſt aſſuredly.
Thirdly, It is a profitable thing both in reſpect of our ſelves and others. For by living to Gods glory, we ſhall gaine to our ſelves glory, and be matter of good example worthy the imitation of others: And this is praiſe worthy to give good examples. It is commanded Math. 5.16. Let your light ſo ſhine before men that they may ſee your good workes and glorifie your father which is in heaven. And 1 Pet. 2.12. Having your converſation honeſt among the Gentiles that where as they ſpeak againſt you as evill doers they may by your good works which they ſhall behold, glorifie God in the day of viſitation. And as it is profitable to others, ſo alſo to our ſelves abundantly. For as ye ſow, ſo ſhall ye reap, if yee ſow to righteouſnes, your name ſhall be ſpoken of with honour when ye are dead and gone. The righteous ſhall be honorable both in their lives and in their death. And therefore while we live let us live to the glory of God, that ſo it may befall us, that we may have honour in life, a ſweet name after death, and that we may be good examples to them amongſt whom we live, that they alſo may glorifie God, when God ſhall viſit their ſoules in mercy. Then will they (with David) bleſſe the Lord that gave us a life, and bleſſe us, and our good examples: as he did the Lord that ſent her,1 Sam 25. and her, and her good councell.
But how ſhould a man live to Gods glory may ſome ſay?
Queſt. Anſw. I Anſwer, in the performance of theſe three particular duties.
Firſt, He that would live to Gods glory muſt ſhun all manner of ſin and ſinfull wayes: he muſt forſake thoſe contrary courſes that tend to Gods diſhonour: you muſt know what God can not abide, and lay that aſide. Pro. 8.13. The fear of the Lord is to hate evill, pride and arrogancy: and the evill way, and the froward mouth do I hate, ſaith wiſedome there. Now, would you glorify God, then hate evill, lay aſide your pride, and let not arrogancy come out of your mouth: and ſo Prov. 14.16. A wiſeman feareth, and departeth from evill: evill courſes muſt be forſaken, yea evill men that worke wickedneſſe: for both read Pſal. 141.4. Incline not my heart (ſaith David) to any evill thing to practice wicked workes, with men that worke iniquity, and let me not eat of their dainties: both evill workes, and evill workers muſt be ſhunned, by ſuch as would live to the glory, and honour of the Author of their life.
Secondly, Such muſt carefully ſet, and ſettle themſelves to the workes of holineſſe, and righteouſneſſe, every one in his owne particular perſon; dilligently endeavouring to walke holily, and uprightly towards God and the world. That ye may be blamleſſe, and harmleſſe, the ſons of God, without rebuke, in the middeſt of a crooked, and perverſe nation, among whom ye ſhine as lights in the world, ſaith the Apoſtle Paul. Phillip. 2.15.
Thirdly, We muſt labour all that we can, ſo much as lyeth in our power, to provoke others to the wayes, and workes of godlineſſe; eſpecially thoſe that are any wayes allyed, or related to us, either in regard of kindred, or acquaintance, or any ſuch like reſpect: as in the verſe following my text, viz. Heb. 3.13. But exhort one another daily, while it is called to day, leſt any of you be hardned through the deceitfullnes of ſinne. And chap. 10.24. And let us conſider one another to provoke unto love and to good workes. This is a ſpeciall way to glorifie God in our lives, to exhort one another, to provoke one another, to love and to good workes. If people inſtead of provoking God by their ſinnes; and provoking one another to wrath by ſpeaking and doing ſuch things as they know they cannot beare; Would ſtudy this commendable kind of provocation; we ſhould have a ſweet time of it. In Iſaiah 2.3. it is propheſied, that many people ſhould go and ſay, come yee and let us go to the mountain of the Lord, &c. O that this propheſie might be more and more fulfilled among us. In the uſe of theſe helpes, we may ſome what, live to Gods glory, which who ſo doth; God lives in him, and he ſhall live with God for ever. Becauſe I live (ſaith Chriſt Joh: 14.19.) ye ſhall live alſo.
The third propoſition in this attribute is:
That God in reſpect of his attribute of life is infinite and incomprehenſible. This is evident in divers reſpects. Doct. Reaſ. 1
Firſt, becauſe Gods life is independant, he hath life in himſelf; he received it not from any other. The Father hath life in himſelfe John 5.26. Whereas the life of creatures depends upon him Deut. 30, 20. He is thy life and the length of thy daies ſaith Moſes there. And further as ye have heard already, out of Acts 17.20 and 25 verſes In him we live, move and have our being. God liveth (I ſay) of himſelf.
Reaſ. 2 Deus eſt ita perſe vivens ut ipſe ſit vita ſua Zanch.Secondly, Becauſe life in God, is not a part of God, but his whol eſſence, life is but apart of man, the bond or tie that kniteth the two eſſentiall parts viz the body and ſoul of a man together. But it is not ſo in God. 1 John 5.10. this is the true God and eternall life. Life and God is all one.
Reaſ. 3 Thirdly, Becauſe God in reſpect of his life, is eternal; therefore by an excelency he is termed the living God. Dan 6.26. Darius is made to confeſſe that he is the living God and ſtedfaſt for ever. And ſo Nebuchadnezzar before, to wit, Cap. 4.34. honoureth him that live, 1 Theſ. 1.9. Heb. 9.14.for ever &c. And in this regard he is ſaid, Only to have immortality 1. Tim. 6.16. He is called a living God to diſtinguiſh him from all thoſe other things that are ſaid to live: His life being eternall, as well as his whole eſſence, and of himſelfe. Theſe are the three Reaſons.
Ʋſe. 1 Firſt Therefore (to make ſome application) we may learn, that there is no want nor defect hereof to be found in God. God hath ſuch a life, as ever was and ever will be the ſame. How greatly then do they abuſe the Majeſty of God, who fain God to be like the gods of the heathen? A deaf, a dumbe idole, a thing without life, as a ſenceleſs creature that underſtands not the ways and works of men, who imagine God to be ſo confin'd to one place in reſpect of the powers of life, as that he ſees not, nor knows not what is done afar off, Job 22.13.14. And thou ſaiſt, how doth God know? Can he judge through the darke clouds. Thick clouds are a covering to him that he ſeeth not, and he walketh in the circuit of heaven. Hereupon wicked men are encouraged to go on in their ſinfull way, Pſal. 10.13. Condemning God in their hearts, &c, Thinking God 'cannot be preſent at all times. But alwayes they are deceived. Jer. 23.…3.24. Am I a God at hand ſaith the Lord and not a God a far off. Can any hide himſelfe in ſecret places that I ſhall not ſee him, ſaith the Lord, do not I fill heaven and earth ſaith the Lord? And they ſhall find it to their ſorrow as the laſt, when God ſhall come to render vengeance to them for their wickednes. O how wofull will their caſe and condition be! Deut. 32.39.40, 41.42. When God doth lift up his hand to heaven and ſay, I live for ever, then vengeance is not far from falling on the backs of them that go on their wickednes, If he be a living God thoſe that live in a ſinfull way ſhall dy. The ſoule that ſinneth ſhall dy. Ezekiel 18.20. It is a fearefull thing to fall into his hands, that is a living God. Heb. 10.13. Therefore methinks, ſure, ye ſhould take heed of God. If ye have never ſo many adverſaries in this world, they may all die, and then ye need feare none of them: But this God that is the adverſary of ſinnes, is a living God. Wo to them that doth act as if God did not ſee them.
Secondly. Seeing the life of God is infinite &c. it teacheth Ʋſe. 2 us that God can give life and that in abundance both temporal and eternal. And therefore though God take away the lives of his people and they dy with men, yet they ſhall live for ever with God. And this Job comforteth himſelf with,Job 12.58. Pſal. 16.5.10 12. and David. And in Pſalme 36 9. He maketh Gods being the fountaine of life, the ground of his joy and comfort. For with thee is the fountaine of life, in thy light ſhall we ſet light. Chriſt's being the reſerection and the life is uſed, John 11.29. to comfort Martha. And John 14 19. to Comfort all the Diſciples. Becauſe I live, ye ſhall live alſo. So long as Chriſt liveth his members live, So long as God liveth ſo long, ſhall the Godly live. The people of God that now ly in the grave are alive in God and Chriſt. All are alive in God that are dead and ſhall be brought forth of their graves, like toades out of their holls. But the Saints ſhall be brought forth by Chriſt as their head to live with him in glory.
Thirdly, Let Chriſtians ſtand and admire the excellencie of Ʋſe. 3 Gods Majeſty in this Attribute, his infinite and incomprehenſible life. That hereby we may 1. be humbled and made low in our own eys: 2. Lively in Gods ſervice. And 3. to rely upon him for life and all neceſſaries thereunto belonging. If we can be cared for ſo long as Gods life ſhall laſt, we need not care for any thing afterward. I ſpeak it with holy diſdain to all them that know not the life of God. Tis true, the life of a Chriſtian is a life of trouble: at beſt a mixture of evill with good. But Gods life is infinite and eternal. Hence it is, that the loving kindneſs of the Lord is ſaid to be better then life; becauſe when life departs, we live for ever in the living God. When we leave the world, and are no more ſeen here, we have a dwel…ing place in God for ever. David is alive in God ſtill though his fleſh ſee corruption. Let us rely upon the living God. Put not your truſt in Princes, for their breath goeth forth, & their thoughts periſh. Nothing can do you either good or harm, but the living God, that killeth and maketh alive. All things ſhall be as it pleaſeth God, let men ſay and vow, and plot, and confederate till their hearts ake. O that we could learn this Doctrine, ſavingly, That Gods life is infinite and incomprehenſible.
The end of the attribute of Life.