The attributes of God unfolded, and applied.: Wherein are handled the 1 Life 2 Perfection 3 Holiness 4 Benignitie 5 Mercy 6 Truth 7 Wisdome 8 Power 9 Justice of God. 10 Love 11 Hatred 12 Anger 13 Independencie 14 Simplicitie 15 Eternitie 16 Infiniteness 17 Immutability 18 Immensity of God. / Delivered in sundry sermons, at Tavistocke in Devon: By Thomas Larkham, preacher of the word of God, and pastour of the congregation there. Divided into three parts.

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,* 1.1 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.* 1.2 This peece of the Lords day there∣fore 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 At∣tributes 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 o∣ther 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.* 1.3 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,* 1.4 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 incommunica∣ble 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 plea∣sed 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, ha∣ving set before the eyes of these Hebrews or Jews to whom he writes, the obstinacy of their Fathers doth now make applicati∣on 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,* 1.5 to your destruction also.

The word, take heed or see, or beware, is often used in Scrip∣ture; 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 A∣postle means the circumspection of the heart.

The thing or matter which he would have them take heed of is an evil heart of unbeliefe,* 1.6 which is indeed the fountain of all e∣vil. And then the heart is said to be evil when it hath in it un∣belief, 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 be∣cause 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 sa∣ved

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,* 1.7 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, be∣hold 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 ear∣nestly warn these Hebrews to fly from unbeleefe.

But how can it be said that unbeleevers depart from the li∣ving 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 ne∣ver in it?

For answer hereunto, I say first, that all Creatures, [Answ:] as crea∣tures are present with God. For without him they cannot sub∣sist in him, they live and moove; and have their being.* 1.8 Even all things are life in him, that have no life in themselves. And se∣condly (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.* 1.9 There are two sorts of perfor∣mances; there are some which every man stands bound to per∣form

as he is a creature; and some which men stand bound to perform by positive commands,* 1.10 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,* 1.11 they depart from his commands, such as professing them∣selves 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;* 1.12 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 de∣part 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 ori∣ginal 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 Ge∣neration 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 pro∣perly 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, un∣less 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 them∣selves, therefore are said to live; secondly, they of themselves ac∣quire 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 feed∣ing, 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.

* 1.13But yet of these bruit animals, some live, and move themselves more perfectly then others, as they are indued with a more per∣fect 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 brea∣thing, we cease living;* 1.14 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,* 1.15 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 se∣condly, they that live this life know the end of their moving formally. And thirdly, by themselves do propound unto them∣selves 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 per∣ceive what is signified by life in God, I therefore would a little speak of their life; they are of a more excellent make and con∣stitution 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 rea∣sonable 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 excel∣lency of a reasonable soul above a vegetative, and sensitive, ei∣ther of which hath all its powers bound to an organical body, and ceaseth to be when it is separated from the body.* 1.16 But a rea∣sonable 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 under∣standing, and mighty in wil; so that ye see the two faculties na∣tural of Angels, to wit, the understanding, and the wil; and this is Angelical Life; yet have they not these glorious living na∣tures 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,* 1.17 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,* 1.18 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,* 1.19 and infinitely, from, and of himself essential∣ly, from, and unto eternity.

There is in creature Life, first vital substance, and then. Se∣condly, vital operation, which remaineth in the subject, opera∣ting 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 consummati∣on 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 him∣self most eminently,* 1.20 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 con∣siderable 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 super∣natural, of this Life, and the Life to come, Temporal, and Eter∣nal

But espetially by life in God is understood his understanding and wisedom; for this is the first and chiefe life, and vital ope∣ration, 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 eterni∣ty 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 wick¦ednes,

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, merci∣ful, good, angry, &c. But I cannot be of their mind;* 1.21 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 be∣tween perfections as they are in God, and those that are or may be in created things And therefore secondly, one objective con∣ception cannot be drawne from created and uncreated perfecti∣ons, which may univocally agree with both; but only analogi∣cally. And therefore words being images of created things, can∣not be used but analogically, of an increated and infinite essence But to end this particular, and to proceed to some other proper∣ties 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, no∣thing [unspec 2] is wanting to his life. There is no defect. In this Attribute as in others, he is essentially what he is, and infinitely, and in∣deed incomprehensibly. Because, Thirdly, he hath life of him▪ [unspec 3] 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 na∣ture 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 a∣nother; [unspec 4] 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 o∣perations.

Fifthly, every thing understood is life in God, things that have [unspec 5] 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, e∣ven 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,* 1.22 and the be∣ginning 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 wis∣dom of God a certain extrinsecal esse,* 1.23 as it were infused, everla∣sting, 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 hea∣rer 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 [unspec 6] 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 prai∣sed. 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 be∣cause 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 up∣on 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 e∣ternal.

3ly: He is great in regard of sublimity, for he is most high.

4ly: He is great in regard of profundity, for he is incompre∣hensible.

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 King∣dom there is an eternal duration. He is great in regard of Sub∣limity, for he Reigneth with the highest, and most absolute pow∣er. 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 hid∣den, 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 great∣ness there is no search.* 1.24 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 great∣ness. And therefore in all predications wherein GOD is the sub∣ject, we must know that their force is in negation, and exclu∣sion. 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 cor∣poreal substance. When we say he is he is a substance, we mean he is not an accident. For properly a substance God, cannot be ac∣cording 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,* 1.25 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 pro∣perly 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 Scrip∣ture 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 At∣tributes,

and infinitely more. As now to speak of this Attribute Life; as life is considered in the Creature, it is a principle of o∣peration: 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 him∣self, 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 hid∣den, that he is so above our reach, that such clouds and darkness are round about him, that he dwelleth in such eye-dazling unap∣proachable 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 for∣ever; 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,* 1.26 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.* 1.27 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,* 1.28* 1.29 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 be∣hind 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.* 1.30 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:* 1.31 For this is the way to depart from the living God. In plaine English they that de∣part 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 remain∣ing 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 Explica∣tion of this Attribute of Life. For whosoever savingly know∣eth that all things, even those that live not, are yet life in God: wil rationally conclude, that the fountaine is worth al dish∣fuls, 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 na∣ture thereof. When all our hopes be dead touching the comfor∣ting 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 over∣whelmed 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 digni∣ty 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 them∣selves, and others, and that either in regard of body, or soul.

And Secondly, such as are ready to destroy life, both in re∣spect 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 rea∣son 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 tend∣ing to the hurt of life, as to be careless of the preservation of bo∣dily health.1 1.32 2 To live like lazy drones idly in time of health, and prosperity; and not to provide for times of sicknes, and adversi∣ty.2 1.33 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 defi∣reth, 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,3 1.34 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 them∣selves besides Tophet which is prepared of old. They are alwayes either carking how to get, or fearing lest they should loose, or grie∣ving, and mourning when they have lost.

Secondly, such abuse Life as are negligent of the lives of others; [unspec 1] 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 them∣selves, 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,* 1.35 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 o∣pen 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 them∣selves or others, either the life of the body or of the soule.

Secondly, And they fall more under this reproof and under [unspec 2] 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, [unspec 1] 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,* 1.36 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 ther∣fore, which run upon dangers wilfully and rashly. [unspec 2]

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.

[unspec 3] 3. Such as by intemperate courses and satisfying libidinous desires,* 1.37 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:* 1.38 First, the giving of a mans honour to another. Se∣condly, 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.

[unspec 4] 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 hang∣ing by their wickednesse. And such shall at last be araigned for Murther, because they did that which did tend to the destru∣ction of their own lives.

[unspec 5] 5. Such wicked men abuse life, as travaile with pain all their dayes, Job 15.20. To wit, men of an unquiet and restlesse spi∣rits: The Originall word for a wicked man, signifieth an un∣quiet 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 la∣bour, 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.

[unspec 6] 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 se∣duced

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 Con∣science 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 [unspec 7] snares, which they prepared for others. As Haman built a Gal∣lows for Mordecai, and was hanged upon it himself, Hest 7.10. Many out of malice dig pits for others, and fall into them them∣selves: 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 grea∣ter 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 them∣selves 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 de∣stroying 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.

[unspec 8] 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 la∣bour 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 Pro∣phet 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.

[unspec 9] 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 som∣times 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.* 1.39 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 chil∣dren after them.

And as wicked men abuse this Jewel of great worth, life in themselves, in their readinesse to destroy it, or make it miser∣able, 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 re∣probate 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,* 1.40 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 ther∣of, 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 destru∣ction: 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 work∣ing,

and preserving spiriual life: As in 1. Tim. 3.1. This is a true saying,* 1.41 if 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,* 1.42* 1.43 and when the chief shepheard shall appear, such shall receive a crown of glory that fadeth not away: which may be matter of com∣fort to them in their calling. O, to preserve men from hell it is a worthy, an honourable work: to be instruments of conver∣ting, 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.

* 1.44Fourthly, 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 ex∣hortation I shall lay before you some motives and considerati∣ons.

[unspec 1] 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 je∣well of Life. But now let us be like God, who hath so provi∣ded 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 re∣deem 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 en∣dure 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. [unspec 2] 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 [unspec 3] 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 attri∣bute 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,* 1.45 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 com∣munication 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 re∣spect,

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,* 1.46 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 creati∣on was far more glorious then other creatures; other crea∣tures 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 be∣nefit at the hand of God herein, ought to be thankfull to God for this gift of life: and carefully and conscionably to endea∣vour to live to the glory of God the giver of it: But O the wonderfull ingratitude, and unthankfulnesse of mankinde to∣wards God for this favour of his; the multitude of men do quite contrary, give up themselves to live altogether to his di∣shonour, smite him on the face with his owne benefit, delight∣ing 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,* 1.47 Isai. 43, 7. they live to his dishonour: and where as all other creatures (the evill Angels only excep∣ted) keep their first station, continue obedient to their Crea∣tor, (as you may read at large Psal. 104.5, 6, 7, 8, &c.) Man∣kinde 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 guil∣ty; but in his justice will surely reward them to their face ac∣cording to their wickednesse, and although he may deferre his judgements for a time,* 1.48 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 plea∣sure 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,* 1.49 about means to maintain it; God will provide means for the susten∣tation 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 bold∣ly 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. Ʋe∣rily they shall be fed, Psal. 37.3. and God shall give them the de∣sires of their heart, ver. 4. and in the dayes of famine they shall be sa∣tisfied: 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 trust∣eth in him Psal. 34.8.

And thirdly, it is every mans part to take notice of the be∣nefit which he hath received at the hands of God;* 1.50 and to walk thankfully towards God in the use of it, by a carefull endea∣vour to live to the glory of God. Let us, every one of us dili∣gently 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, [unspec 1] 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 cove∣teousnesse: 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 [unspec 2] 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 as∣suredly.

Thirdly, It is a profitable thing both in respect of our selves [unspec 3] and others. For by living to Gods glory, we shall gaine to our selves glory, and be matter of good example worthy the imita∣tion of others: And this is praise worthy to give good exam∣ples. 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 a∣mong 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,* 1.51 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 du∣ties.

First, He that would live to Gods glory must shun all man∣ner [unspec 1] 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 [unspec 2] 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 [unspec 3] in our power, to provoke others to the wayes, and workes of godlinesse; especially those that are any wayes allyed, or re∣lated to us, either in regard of kindred, or acquaintance, or a∣ny 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 peo∣ple 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 a∣mong 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 incompre∣hensible. 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] * 1.52Secondly, 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 knit∣eth the two essentiall parts viz the body and soul of a man to∣gether. 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; there∣fore by an excelency he is termed the living God. Dan 6.26. Da∣rius is made to confesse that he is the living God and stedfast for e∣ver. And so Nebuchadnezzar before, to wit, Cap. 4.34. honoureth him that live,* 1.53 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 under∣stands 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 de∣ceived. 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 sin∣neth

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 adversa∣ries 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 li∣ving 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,* 1.54 and Da∣vid. 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 incomprehen∣sible 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, sa∣vingly, That Gods life is infinite and incomprehensible.

The end of the attribute of Life.

Notes

• * 1.1

  The first com∣municable at∣tribute of God.
• * 1.2

  Attributa divi∣duntur. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Scharpius cur•••• Theol: 185▪
• * 1.3

  Essentiam divi∣nam a posterior••:
• * 1.4

  Ad nostrum tau∣tum captum Deus haec nomi∣na diversa sibi ••ribuit.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.6

  An evill heart of unbeleefe the fountaine of all evill.
• * 1.7

  What Faith is
• * 1.8

  In quo etiam omnia qua non vivunt vita su••t Lessiac
• * 1.9

  performances of two sort••
• * 1.10

  Three sorts of positive duties
• * 1.11

  Not to come Christ, is to de∣part from Christ.
• * 1.12

  Reasons of the attribute of Life.
• * 1.13

  Sentire appetere se movere est in anima & natu∣ra brutorum.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.16

  Corrupto compo∣sito utra{que} desi•• net esse: Vi••gue, pag. •• 14.
• * 1.17

  Per mortē a••••∣rius stuitum est sperare salutem▪
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.19

  Deus est suum vivere Aquin••le∣ge Scharpium de vita Dei: pag•• 193, in Cursu Theol:
• * 1.20

  Sicut ipse est om∣nium existentium esse superessentiale, ita omnium vi∣ventium vita su∣pe••: vitalis: Dio∣nys: cap: 6 de di∣vinis nominibus.
• * 1.21

  No words full enough to see out the nature of God
• * 1.22

  Quod factum est in ipso vita erat:
• * 1.23

  Sapientia Dei est omnium intel∣ligibilium esse, & vita, & lux, Les∣sius de perfec: Div: page 51▪
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.26

  Ps: 73: 28:
• * 1.27

  Collos: 3: ••.
• * 1.28

  Vses of this Doctrine.
• * 1.29

  The first Vse▪
• * 1.30

  Every bodies God is no bo∣dies God:
• * 1.31

  Perkins 2d. principle▪ They that de∣part from Or∣dinances de∣part from God:
• 1 1.32

  Carelesse to avoid dangers:
• 2 1.33

  Idleness and leziness:
• 3 1.34

  Covetousnes
• * 1.35

  Cap. 8.11.
• * 1.36

  Joh. 8.59. Luk. 4.29, 30.
• * 1.37

  Capell.
• * 1.38

  Prov. 5.9, 10, 11.
• * 1.39

  Timor cordis et tremor cor∣poris. Pareus.
• * 1.40

  Et vae, vae, vae, illis qui causa sunt quod ec∣clesiae sine ministris et verbo relin∣quuntur Lu∣ther.
• * 1.41

  1 Tim. 5.17.18
• * 1.42

  Dan, 23
• * 1.43

  1 Pet. 5.4.
• * 1.44

  4. Ʋse.
• * 1.45

  Of life commu∣nicated to na∣ture.
• * 1.46

  Pronaque cum spectent ani∣malia caetera terrā os homini sublime dedit, caelumque vi∣dere jussit, et erectos ad sy∣dera tollere vulius Ovid. Meta.
• * 1.47

  Ephes. 4.18.
• * 1.48

  Exod. 3, 4.7. Deut. 7.10. Prov. 11.21. 2 Thes. 1.9.
• * 1.49

  2. Ʋse.
• * 1.50

  3. Ʋse. Molives to live to Gods glory.
• * 1.51

  1 Sam 25.
• * 1.52

  Deus est ita perse vivens ut ipse sit vita sua Zanch.
• * 1.53

  1 Thes. 1.9. Heb. 9.14.
• * 1.54

  Job 12.58. Psal. 16.5.10 12.