VII BEhold here the incomparable and Use 3. unconceiveable happiness and priviledge of Believers how mean despicable and troublesome soever their condition in the world be Every Believer hath an eternal interest in this glorious Trinity The Eternal Father is their Eternal Father and he will shew forth his Almighty Power to save protect and defend them and wâ—ll bless them with all good the Eternal Son is their Eternal Saviour Brother and Co-heir the Eternal Spirit is their Eternal Comforter and Sanctifier This glorious Trinity do put forth their Eternal Attributes to work their eternal good the infinite Power the infinite Mercy the infinite Wisdom the infinite Goodness of this glorious Trinity worketh their good and they shall be all happy if these three glorious Persons can make them so It was the answer of David to Saul's servants Is it a small thing to be son in law to a King Implying it to be an high honour and dignity to be the son of a King the same may be spoken of every Believer 't is no small hononr and dignity for such poor creatures as Believers are to be the Sons of God the Father Brethren and Coheirs with the Eternal Son of God and to have the infinite blessed Spirit to be their Comforter Take heed then O ye wicked of the earth how ye do harm the Saints of God their Father their Saviour their Comforter will judge and avenge their wrongs you cannot long wrong and oppress them because God is their Father Sin and Devils cannot damn them because the Eternal Son of God is their Saviour you see they can rejoyce in tribulation because the Holy Ghost is their Comforter Seeing these glorious Persons do Use 4. delight in and love each other and glorifie one another let it admonish us that do profess three Persons and one God to give all honour and worship to this Trinity in unity to put all our delight in glorifying this one God with one mind and heart and with all our hearts and souls If God the Father be called Father by you then hear what the Apostle exhorts you to see that you pass the time of your sojâ—urning here in fear he is an holy Father be ye holy as he is holy If you call the Eternal Son of God your brother your Saviour then strive after a conformity to his Image if you call the Spirit of God your comforter then take heed of grieving your comforter by quenching and rebelling against his blessed motions let your hearts be for God let him have all your love your desires your esteem and rest fully satisfied in him From the whole verse thus explained we may draw two considerable uses 1. We may behold a strong ground Use of confidence and faith in Christ we have it in that this glorious Trinity with one consent bare this record that in Christ the son of God is life eternal God the Father testifies this to all that life eternal is from his Son God the Son gives the same testimony I Am the life and whosoever believeth on me hath life eternal And God the Holy Ghost gives this testimony therefore you that look for life eternal receive Christ for in him eternal life is found and you may be assured of it the glorious Trinity hath spoken the word therefore be confident 2. It sheweth to us the horrid nature of the sin of unbelief not only in that it is a full rejection of whole Christ but also it make's the glorious Trinity a liar 1 John 5. 10. God hath given this Testimony that pardon of Sin righteousness Life Eternal is in Jesus Christ if thou believest not dost thou not make God a liar A Discourse shewing What GOD is Exod. 6. 3. And I appeared unto Abraham unto Isaac and unto Jacob by the name of God Almighty but by my name Jehovah was I not known to them CHAP. I. HAving already proved there is a God and but one God and in the Divivine Essence that there are Three Persons I am now to shew what God is and here I can shew no more then he hath revealed to us even his back parts his titles and his names As for his Essence never shall Angels or men know with a comprehensive knowledge we come to the knowlede of God four waies 1. Per viam negationis by way of of negation He is not this or that therefore this S. Paul laboureth to convince the idolatrous Athenians out of some of their own Poets that we are the off-spring of God and for that reason we ought not to think that the Godhead is like unto gold or silver or stone engraven by Art or man's device but God was he that made the World and all things therein Lord of heaven and earth and not dwelling in Temples made with hands who is not Worshipped with mens hands as though he needed any thing seeing he giveth to all life and breath and all things Acts 17. 24 25. 29. 2 Per viam eminentiâ— by way of In perfectionibuâ— datur suprâ—mum in quâ—est status Eminency There are creatures Eminent in some one or other perfection but God is most Eminent There is wisdome power strength justice goodnesse holinesse in the Scriptures but God is most wise powerful just good and therefore 't is usual with Scripture speaking of excellent creatures to call them Gods things Mountains are called the Mountains of God Numb 10. 33. The tall Cedars are called God's Cedars Psal 80. 11. Sometimes the Scripture compounds names with the name of God as Ariel the strong Lion of God teaching us that when we behold any excellency in the creature we should lift up our minds tanquam per scalam to the Infinite Excellencies that are in God 3. We know God Per remotionem by removing all imperfections and defects from God as when we say God is Infinite Immortall Immutable we remove all defects from God he is most wise there is no shadow of folly in him he is most good there is no shadow of evil in him 4. Per viam causationis by his Efficiency this sheweth that there is a God the other three shew what God is Et qualis Deus what manner of God he is The Scripture make's known God to us all those waies but especially by his titles or names and by his Attributes Concerning God's titles which shew his Nature to us I will shew them here and his Atributes hereafter That his titles and names declare what God is this text is plain for it and nomen rei est notificatio rei And I appeared c. For the coherence of the words briefly this is to be considered Moses being sent to deliver Israel out of Egypt was an occasion of their sorer labour for Pharaoh and his mercilesse servants did redouble their tasks and slavery The children of Israel were much grieved at it and with a murmuring reproof did sharply rebuke Moses and Aaron as appeareth Exod. 5. 20 21. Saying to
appears by this Chapter and by the fourth and tenth Chapters In his speaking of Christ he sets him forth two ways 1. In his absolute and personal excellency in the beginning of the first Chapter 2. In his comparative excellency being compared with Angels Prophets and Priests and Levitical Sacrifices he sheweth how Christ infinitely transcends all these He sheweth how far he excelleth all the glorious Angels in the first Chapter and that in divers particulars 1. He is the natural Son of God 2. He is the heir of all things 3. He is the Creatour and Lord of Angels him all the glorious Angels worship and adore Then he shews Christs transcendent excellency above all Prophets he instanceth in Moses the first and Prince of Prophets here in this third Chapter setting forth the excellency of Moses in an high manner that he might the better declare the transcendent excellency of Christ above him The thing chiefly commended in Moses was his faithfulness in Gods House by house understand not a material but a spiritual house his Church Now Christ excelled Moses in two things 1. Christ was the Son of God Moses a Servant 2. Christ was builder and Master of the House Moses was part of this house Now in the following Verses the Apostle strongly inferreth that Christ is more excellent then Angels and Moses We ought to give more heed to the word spoken by him then to the word spoken by Angels or by Moses and this he presseth from the danger of unbeleif after men have heard and received the Gospel of Christ Those that did not beleive Moses were not suffered to enter into Canaan but perished in the Wildernes Now the Apostle tells the Hebrews that as God dealt with their forefathers for their unbelief so will he deal with all unbeleivers they shall never enter into his glorious rest but shall perish eternally My Text is a serious admonition to all to beware of unbeleif seeing it shuts men out of heavenly rest and throws them headlong into hellish torments Wherefore Calv. in loc for so Calvin thinketh is to be referred to this twelfth verse all the foregoing words being a Parenthesis take heed lest there be in any of you c. In the words there are these three things considerable 1. A dangerous disease to which those that make profession of Christ are subject viz. Apostacy from Christ who is here stiled a living God 2. The cause of that dangerous disease is an evil heart of unbeleif it is an hebraism put for an evil unbeleiving heart where the Apostle doth describe unbeleif by an elegant paranomasia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbeleif is Apostacy 3. The cure and remedy both of the root and disease Take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look about you look circumspectly above all things take heed of an unbeleiving heart for in time of trial it will make you to fall off from God There are these four points observable from these words 1. That an unbeleiving heart is Observ the evil heart 2. That an unbeleiving heart is the cause of Apostacy from God 3. Christians must specially watch and keep their own hearts 4. That our God is a living God CHAP. II. MY purpose is onely to handle the last point viz. that attribute of the life of God That God from whom unbeleivers back-slide is a living God The life of God is taken two ways in Scripture 1. For that life whereby God liveth Vita Dei dicitur vel quâ vivit in nobis qui regenerati sumus in his Saints or a Saints godly life â—ph 4. 18. The Apostle setting forth the state of unregenerate persons men addicted to their lusts saith They are alienated from the life of God that is have no acquaintance with the holy heavenly and spiritual life this life is here called the life of God and Gal. 2. 20. it is called the life of Christ I live yet not I but Christ liveth in me this life is also called the life of the spirit and beleivers are also said to live in the spirit Gal. 5. 25. But this life I am not to speak of 2. T is taken for that essential Vel quà ipse vivit in sese life of God or that life which God liveth himself and in himself and which is very God himself In him was life saith John of Christ as God John 1. 4. that is essentia vivens ab aeterno in aeternum that living essence who lives for ever and ever giving life to all others and this I am to speak of As the life of God is taken two ways so again living God is taken two ways in Scripture 1. Either it is opposed unto dead and false gods 1 Thes 1. 9. Ye turned from idols which cannot hear speak or do any thing for you to the living and true God Or 2. Living God implies that God is a powerful lively and effectual God Heb. 10. 31. It is a fearful thing to fall into the hands of the living God most powerful able to destroy body and soul or who eternally liveth to take eternal vengeance on your immortal souls This being premised I will briefly shew what the life of God is Thus it is described It is Gods own divine being Descr who of himself doth all things and is the Author of all life in his creatures Or thus It is the divine being who of himself understandeth willeth and loveth infinitely and is the fountain of all life being and motion in all his creatures both bodily and spiritual Let me give it in parts 1. It is the divine being so it is Anima vivere operationes vitae distinguished from the life of creatures for in their life are three things the soul by which it liveth the life it self and the actions of life distinguished in the creatures but in God the essence life and the actions of life are one and the same his life is nothing else but his very being hence he is called that life and life eternal and the living God 2. Who of himself doth all things or of himself understandeth willeth and loveth all things and in this he is distinguished from the life of creatures for they live in another live move and have their being in God but he most independently lives of himself understandeth and willeth of himself therefore called Jehovah who hath being from himself 3. He is the Author of all life in his Creatures in him they live if he withdraw himself Creatures are turned into destruction if he say Return again ye sons of men they live Psa 90. 3. of dry bones he makes living men and of living men he makes dry bones T is said he breathed the spirit of life into Adam and he takes away mans breath again Some Divines make a fivefold life of men 1. The life of nature and this God is the Author of he made man a living soul In him was life and that life was the light of men
yet the living God can breath the spirit of life upon them and make a dead sinner become a living soul to God a dead drunkard and a dead worldling buried under a dunghil become a living soul to God t is no superstition for you that live the life of God to pray for such dead for a living husband to pray for his dead wife a living father to pray for his dead children so when God shall bring a Minister as he did the Prophet Ezekiel into a valley of dead bones of dead sinners and say unto him Prophecy O ye dead sinners hear ye the word of the Lord and while we are prophecying God should cause the breath of life bones and sinews to come upon these dry bones should we then despair of the quickening of any dead soul we are to mourn over the dead but not as men without hope of their better and more glorious life and condition the living God can yet make them live the life of God we should do therefore for sinful men as David did for his sick Child while it was living he humbled his soul laid on the ground fasted and praied for the childs recovery while there was hope he would not give over praying so while there is hope of a mans resurrection from death to life of his conversion from sin to God be not wanting in all means for in so doing you may save a soul This likewise may teach the godly in all their dead and dull tempers of heart whether to go for life and motion sc to the living God in whom as all naturally live move and have their being so the Saints in him have their spiritual being life and motion Thus David prayeth nine times in Psa 119. that God would quicken him as who should say my heart is dead my prayers are dead and lazy I have no heart to any good but thou who art the living God canst quicken me and revive me and enlarge my heart and make me to run the way of thy commandments Therefore in all your deadest frames be more frequent in prayer do not give over because thou findest not thy heart so fervent It is reported of that holy Martyr Mr. Bradford that when he went about any duty he would never give over till he found some reviving from God if he confessed his sins he would confess till he found his heart melting and mourning if he prayed for pardon he would still beg for pardon till he found his heart somewhat eased of his sins in praying for grace he would never give over till he found his heart warmed in prayer go then and do likewise in all thy dead frames importune the living God till he doth revive thy spirit Vse 5. This should comfort the godly against the fear of death and the forerunners of death ye are for the present the Sons of the living God ye are come to the City of the living God what need you to fear to dye seeing God will give you life eternal ye are the living stones of the Temple of the living God and he can raise your dead bodies when mouldered into dust and make both soul and body live gloriously and eternally when a godly man dieth eternal life swalloweth him up did ever man fear to go to bed to put on better apparel shall we be afraid to die to put on glory immortality and eternal life Vse 6. Take heed of sinning against God because he liveth to take vengeance upon stubborn Rebels he is a living God and takes exact notice what sinners do and lives for ever to torment the wicked to eternity The wicked need not fear eternal death if they did sin against a dead God but God who is life eternal will doom them to eternal death Vse 7. Here see the folly of Apostates in departing from a living God to embrace dead creatures that forsake the fountain of living waters and run to a pool that one warm day will dry up as Mephibosheth said to David proferring him kindness for Jonathan his fathers sake What is thy servant that thou shouldst look upon such a dead dog as I am So do creatures say to Apostates What are we thy servants that that thou shouldest take thy heart and eye from off a living God and look upon such dead dogs as honours riches and preferments are or rather speak to them as David to Saul 1 Sam. 24. 14. after whom is the King of Israel come out aâ—ter whom dost thou pursue after a dead dog after a flea dost thou pursue after a vile and base creature and cast off a most blessed God the fountain of all glory and happiness O ye Apostates seeing you forsake a living God ye shall die the death God liveth for ever to see sore execution done upon you this shall be your dying life in Hell to bemoan your departure from the living God CHAP. VI. Vses drawn from Gods Immortality IS God an immortal God then Vse 1. hence behold the infinite love of Christ who being immortal yet would become subject to death an immortal God become a mortal man for our salvation Rom. 5. 8. 2 Seeing God is immortal hence we may see what a beam of divine perfection we lost by the fall of Adam we were made immortal but our sin makes us mortal and liable to all mortal and sore diseases we lose a double immortality because of sin the immortality of our bodies and which is worse in some sense we lose the immortality of our souls Sin brings eternal death will ye still go in sin hath it not done enough to you in making you obnoxious to death but will ye bring upon you the eternal death of your immortal souls 3. This likewise should allay the fears of death in us God being immortal we also shall be immortal these mortal bodies shall put on immortality 4. See that ye fear God more then men the wrath of God more then the rage of men because man is but mortal and their rage and fury is but mortal when their breath goeth forth their rage ceaseth but as God is immortal so is his wrath an immortal wrath as he will never cease to be so the fire of his wrath shall never be quenched FINIS
like unto me Saint Augustine saith that every creature cries out to man Ego non sum Deus I am no God I cannot save you I cannot help you I cannot comfort you honours riches friends all say we cannot save you therefore expect Salvation from Him who is the onely true God and author of all blessedness A Discourse of the Three Persons in the Sacred Trinity 1. John 5. 7. For there are three that bear record in heaven the Father the Word and the Holy-Ghost and these three are one CHAP. 1. THe coherence of these words is this The Apostle St. John sets forth the excellency of two main graces Love and Faith in respect of the object of both God is the prime object of Love and Christ the sole object and matter of justifying Faith from whence salvation is onely to be expected and so Faith apprehends him as the Author and finisher of our salvation Now that our Faith may rest upon Christ alone for salvation the Apostle bringeth heaven and earth to witnesse the same whose testimony are without all possible exception God the Father God the Son and God the Holy Ghost do give this testimony that Christ is the only begotten Son of God and that life Eternal is in his Son these three do bear record in heaven and in earth the Spirit the Water and the Blood The Spirit that is the sanctifying efficacy of God's Spirit purging and renewing our hearts Water put here for remission of Sins typified by the legall purifications and now sealed to us in Baptism and Blood put here for the infinite expiatory price of our Redemption from Sin all these testifie that salvation is onely from Jesus Christ The mention of the three Heavenly Witnesses are in the Text the three Witnesses on earth are mentioned ver 8. Now to open the words of my Text. There be three that bear record 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do witnesse or give testimony The testimony or record is expressed ver 11. that life eternall is freely given to us of God in his onely begotten Son This is the record that God hath given to us eternall life and this life is in his Son to him must all the ends of the earth look for salvation In heaven These words are left Beza in loc out in seven antient Copies as the learned Beza observeth but yet they are to be retained that these three in heaven may answer the three in earth and Jerome thinks they were left out Hieron more through malice then errour 'T is said in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be-because in heaven the glorious God displaies the full brightnesse of his glory there he reigneth like a Glorious King 1 The Father here is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the first Person of the Trinity God is the Eternal Father of his Eternal Son Jesus Christ by an Eternal generation he is the Father of all the Elect in Christ the Father of all men by Creation He bears record of Christ Take one Testimony for all Matth. 3. 17. This Jesus Christ whom John Baptist did baptize before your eyes is my well-beloved Son in whom I am well pleased 2. The second witness is the Word that is the eternall Son of God The Son of God hath many titles in the Scripture and this is one he is called The Word many of the Antients endeavour to give reasons of this title but among all I will give but this one he is called the Word The reason is because Jesus Christ is the main subject of the Oracles of God and of the whole Word Moses the Prophets and Apostles do all preach Christ our Saviour himself saith of Moses that he wrote of him Joh. 5. 45. To him also gave all the Prophets Witness Search the Scriptures saith Christ of the writings of the Prophets they are they which testifiy of me John 5. 39. the Apostles all preached Christ also Thus Paul to King Agrippa Having obtained help of God saith he I continue unto this day witnessing both to small and great saying no other things then those which the Prophets and Moses did say should come That Christ should suffer and that he should be the first that should rise from the dead and should shew light unto the people and to the Gentiles Acts 26. 22 23. Christ is the main subject of the Scriptures hence Count Anhalt said of A worthy saying of the Count Anhalt on the Scriptures the Scriptures They were the swadling bands of the holy Child Jesus who is found in every page Now Christ bears record of himself his testimony of himself are his own words and Miracles how hath he testified to the World that he came to call Sinners to repentance to seek and save that which is lost and whosoever beleeveth on him should have or hath life everlasting 3. The third witnesse is the Holy Ghost the third person in the Trinity called so ab officio because he sanctifieth God's Elect and worketh all spirituall graces and motions in them He bears record of Jesus Christ Mat. 3. 16. as soon as he was baptized the heavens were opened to him and the Spirit of God descended like a Dove and lighted upon him Act. 2. by his Apparition of fiery cloven tongues upon his Apostles then the blessed Trinity proclaims Jesus Christ the onely Saviour and from him we must by faith expect life eternal And these three are one There is a double exposition of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad unum sunt they agree in one as if they were one and the same witnesse so Calvin and Beza expound it Or else this These three are one respectu essentiae in respect of their essence these three persons that bear record in heaven are but one in essence From these words I will briefly and soberly handle the doctrine concerning the glorious and undivided Trinity CHAP. II. HEnce I note that in the Unity Observ of the Divine Essence there is a Plurality of persons or There are three persons but one God For proof hereof whereas it is said Gen. 1. 1. that In the begining the Lord made heaven and earth Some gather the mystery of the Trinity from these words Elohim Bara Elohim is in the plural number denoting the Trinity of persons and Bara which signifies created is the singular number to denote the unity of essence Many arguments are brought to prove the Trinity from these words as first It were incongruous to put a word of the plural before a verb of the singular number 2. Because whom Moses calls here Elohim he afterward calls Jehovah which is the name of the Trinity 3. Because Moses was not ignorant of the Trinity would not silence it But others though they approve of this as a pious and probable collection yet upon better arguments think the Mystery of the Trinity cannot be collected from these words their reasons are these 1. Because Elohim being
Joh. 1. 4. 2. The life of grace and it is God alone that quickens men that are dead in trespasses and sins to live the life of godliness Eph. 2. 1. 3. The life of comfort Sorrow is called death Psa 116. 8. Thou hast delivered my soul from death mine eyes from tears c. What is the eternal death of the damned but eternal sorrow sorrow is called the vale of death Now it is the Lord that speaks peace and creates joy to disconsolate spirits Vita nihil aliud est quam actio cum delectatione as some define it and what is the life of Angels and Saints but unspeakable and endless joy in God 4. Resurrection of dead men to life God onely by his almighty power can command the graves to yeild up their dead and make each soul to possess its own body after a long divorce made by death God alone brings these two old friends together which at first were loth to part and then shall never part again but shall then live with God for ever or else dye a living death with Devils in Hell 5. A life of glory which he alone gives to all the godly Christ saith of his sheep Joh. 10. 28. I give unto them eternal life and they shall never perish CHAP. III. Of the Properties of the life of God with reasons to prove him to be a living God NOw I shall explicate Gods life further in the properties of it 1. It is a most perfect and blessed life because there is nothing wanting to make his life most perfect he living of himself independing 2. It is an immutable life there is no change nor alteration of his life man is up and down sometimes brought as low as death anon revived and walks again in the land of the living Gods life is always the most happy glorious and delightsom life 3. It is an immortal and eternal life it hath no beginning neither is it capable of dying God cannot cease to be Now I shall prove that God is a living God by Scripture and Reason For Scripture read Deut. 32. 40. I lift up my hand to heaven and say I live for ever This lifting up the hand was either a sign of swearing or a gesture used by such as took an oath Gen. 14. 22. as Abram said to the King of Sodom I have lifted up my hand to the Lord the most high God the possessor of heaven and earth Sometimes it was a sign to make the hearers more attentive Thus saith the Lord Behold I will lift up my hand to the Gentiles and set up my standard to the people c. Isa 49. 22. Both ways it may be taken here though in the former properly for there Moses brings in God swearing I say I live for ever God speaks like a living God I say saith God None but he can say so Should creatures be so impudent as to say I say I live God will make them appear to be but dead dogs God saith I live for ever admit creatures may say we live yet herein is the living God discerned I live for ever Before the world was I lived and when the world shall have an end I live Psal 42. 2. David calls him the living God Now the Reasons of it are these Reas 1. Because whatsoever is a perfection in the creature is most eminent in God Of all natural perfection life is the principal it is better then beauty strength wisdom nothing is more dear then life Skin for skin and all that a man hath will he give for his life A living Dog is better then a dead Lion Eccles 9. 4. One living Souldier is better then an huge Army of dead Souldiers a living beggar is better then a rich Nobleman Now if life be such a perfection then surely God is living and his life is most perfect and most eminent If God were a dead God he should want the greatest perfection then many living creatures would be better then God himself he is no God if he be not a living God Reas 2. From the actions of God we may evidently argue him to be a living God he knows all things he wills all things he makes all things he is a God that heareth our prayers and granteth the very desires of our hearts giveth the very things we beg which he could not do were he not a living God What makes him the onely true God but because he is a living God The false gods the Idolls the vanities of the Gentiles have eyes and see not ears and hear not hands and work not Baal could not hear his Priests crying aloud to him O Baal hear us therefore they are no gods But God hath eyes to see all things yea the secrets of mens hearts ears to hear the desires and groans of the poor and dictressed therefore he only is the true and living God Reas 3. All our life is from him therefore he is a living God therefore Christ is called The author of life Acts 3. With thee is the fountain of life Psal 36. 9. Life natural spiritual eternal is from God as the fountain therefore he is called life not onely because he is life essentialitèr essentially but also effectivè effectually And by the Platonists he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The soul of the world he quickens and governs the whole world and hath all the lives of his creatures in his hands I kill I make alive I save I destroy Deut. 32. 39. CHAP. IV. Of the Immortality of God NOw because the Immortality of God though it be a distinct Attribute falls under and in with the life of God I will annex a brief discourse of the nature of it and so make application of the life and immortallity of God together God is a living God and this life of God is not subject to death wherefore he is called immortal Now I shall give a brief description of Gods Immortality It is that perfection of God Desâ—r whereby his life cannot be separated from him by death God cannot cease to live God cannot dye 1 Tim. 1. 16. The Reasons of it are these Reas 1. Because God is most simple void of all composition of body and soul or a principle of life and life it self being the same in God his own essence is his life Only things which are compounded are subject to dissolution Man being compounded of soul and body is obnoxious to a separation by death where there is no union there is no separation where there can be no separation of parts there can be no death or mortality Quest But are not Angels and the souls of men immortal who are not subject to death therefore not God onely Sol. 1. It is true Angels and the souls of men are immortal but they are subject to annihilation which God is not Angels and souls of men may cease to be but God cannot cease to be 2. Angels and the Souls of men are immortal dependently God conserveth them in