A treatise concerning the trinitie of persons in vnitie of the deitie Written to Thomas Mannering an Anabaptist, who denyed that Iesus is very God of very God: but man onely, yet endued with the infinite power of God.
Gill, Alexander, 1565-1635.
1601
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A treatise concerning the trinitie of persons in vnitie of the deitie Written to Thomas Mannering an Anabaptist, who denyed that Iesus is very God of very God: but man onely, yet endued with the infinite power of God.
Gill, Alexander, 1565-1635.
[6], 74 p.
By Simon Stafford, dwelling on Adling hill neere Carter-lane,
Imprinted at London :
1601.
Signed at end: Alecsander Gil.
The Bodleian copy has date in imprint changed by pen to read 1603.
Reproduction of the original in the Bodleian Library.
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Jesus Christ -- Divinity -- Early works to 1800.
Trinity -- Early works to 1800.
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A
TREATISE
concerning
the
Trinitie
of
Persons
in
Vnitie
of
the
Deitie
.
Written
to
Thomas
Mannering
an
Anabaptist
,
who
denyed
that
Iesus
is
very
God
of
very
God
:
but
man
onely
,
yet
endued
with
the
infinite
power
of
God.
(
⸪
)
Imprinted
at
London
by
Simon
Stafford
,
dwelling
on
Adling
hill
neere
Carter-lane
.
160●
.
TO
MY
VERY
LOuing
and
deare
friend
Master
Thomas
White
,
a
Citizen
of
Bristow
.
WHile
I
was
at
Norwich
,
in
the
yeere
1597.
I
writ
this
Treatise
vpon
such
occasiō
as
appears
therein
,
and
deliuered
it
vnto
that
Heretike
,
that
by
himselfe
,
if
God
would
,
he
might
consider
and
be
perswaded
Since
which
time
I
haue
kept
it
by
me
:
and
though
some
of
my
priuate
friends
desired
copies
;
yet
allowing
that
wisdome
of
Solon
,
who
would
make
no
law
against
Patricide
,
least
the
mention
of
the
fact
might
giue
occasion
to
commit
it
:
and
withall
considering
that
it
is
too
s●mple
and
poore
for
the
publike
view
;
I
haue
hitherto
refused
to
make
it
common
.
Yet
now
perceiuing
a
present
necessitie
,
because
that
s
●me
of
late
haue
wandered
in
this
labyrinth
:
&
withall
remembring
,
that
of
any
weakling
shall
hereafter
entertaine
this
opinion
,
he
may
,
before
he
be
wholy
possessed
therewith
,
find
the
absurditie
of
it
and
be
reformed
▪
that
many
a
nouice
in
Christianitie
,
who
therefore
doubts
of
the
truenesse
of
his
Religion
,
because
he
findes
no
familiar
reason
to
perswade
,
but
onely
the
racke
of
authorities
to
〈◊〉
him
to
acknowledge
it
;
may
perhaps
be
hereby
satisfied
and
find
comfort
:
and
that
they
who
are
already
strong
,
may
by
this
ouerplus
,
triumph
in
the
goodnesse
of
God
,
who
requires
them
to
beleeue
no
more
,
then
they
may
by
that
vnderstanding
,
which
he
hath
giuen
them
,
be
perswaded
of
:
I
haue
for
their
sakes
,
who
may
reape
benefite
thereby
,
set
at
nought
all
other
Censurers
,
not
guilty
vnto
my selfe
of
any
offence
which
I
can
commit
in
making
it
publike
.
Such
as
it
is
,
accept
(
good
master
White
)
as
a
parcell
of
that
assertion
,
which
may
hereafter
follow
,
of
euery
article
of
our
Christian
faith
;
if
God
shall
vouchsafe
me
vnderstanding
,
leasure
,
and
maintenance
thereto
.
I
therefore
offer
it
vnto
you
,
both
because
I
know
you
are
diligent
in
reading
bookes
of
good
argument
;
and
because
I
haue
none
other
meanes
,
whereby
to
shew
my selfe
thankefull
for
your
manifold
kindnesses
and
your
loue
.
At
London
,
this
20.
of
April
.
1601.
Your
louing
and
assured
friend
,
A.
G.
THE
TREATISE
.
THough
many
things
discouraged
mee
to
write
vnto
you
of
this
Argument
in
such
sort
as
I
intend
;
considering
that
neither
your
daily
reading
of
the
Scripture
,
neither
the
perswasion
of
learned
Diuines
can
moue
you
to
accord
vnto
the
trueth
;
though
by
manifest
testimonie
of
Scripture
they
conuince
your
heresie
:
and
most
of
all
,
that
God
hath
left
you
to
beleeue
that
lying
spirit
of
Antichrist
,
who
denyeth
that
Iesus
is
that
Christ
:
Yet
neuerthelesse
,
hauing
some
hope
that
God
of
his
goodnes
will
at
last
pull
you
as
a
brand
out
of
the
fire
,
and
quench
you
with
the
dew
of
his
grace
,
that
you
may
grow
in
the
knowledge
of
his
Sonne
;
I
wil
as
briefly
as
I
can
,
lay
down
some
few
reasons
of
that
faith
,
which
euery
one
that
will
be
saued
must
hold
.
Whereby
if
I
perswade
you
nothing
,
yet
shall
I
obtayne
thus
much
;
that
you
,
who
neither
beleeued
his
word
,
nor
yet
opened
your
eyes
to
see
the
light
of
reasonable
vnderstanding
,
shall
at
last
confesse
,
that
his
word
and
iudgements
are
holy
and
true
.
But
before
I
come
to
the
point
,
let
mee
first
perswade
you
,
that
although
the
knowledge
of
the
holy
Trinity
be
one
of
the
most
high
mysteries
which
can
be
knowne
or
beleeued
,
and
that
it
is
the
onely
work
of
the
holy
Ghost
to
work
this
faith
and
knowledge
in
the
heart
of
man
,
yet
neuertheles
,
God
hath
not
left
vs
destitute
of
meanes
,
whereby
to
come
to
this
faith
and
knowledge
;
but
hath
also
with
his
word
,
giuē
vs
a
reasonable
soule
&
vnderstanding
,
whereby
to
grow
in
the
knowledge
of
himself
&
his
will.
For
whē
Adam
was
created
,
he
had
giuen
vnto
him
all
perfite
knowledge
meete
for
him
.
Now
God
,
who
created
the
world
for
no
other
purpose
,
thē
the
manifestation
of
his
owne
glory
,
might
not
leaue
that
creature
without
vnderstanding
of
the
Godhead
,
who
being
by
nature
&
creatiō
the
most
excellent
in
this
world
,
was
made
for
that
purpose
especially
aboue
al
other
,
to
set
forth
his
prayse
and
to
call
on
him
.
Now
how
could
he
do
this
,
if
he
knew
him
not
?
But
(
I
think
that
)
seeing
it
is
said
,
that
mā
was
created
in
the
Image
of
God
,
you
wil
not
deny
that
man
before
his
fal
,
had
much
more
perfit
vnderstanding
of
the
Godhead
,
thē
it
is
possible
for
him
to
haue
,
till
he
come
to
know
euen
as
he
is
knowen
,
but
that
by
him
(
you
may
say
)
this
knowledge
was
lost
:
not
lost
,
but
corrupted
onely
,
euen
as
mans
will.
For
then
it
should
follow
that
wee
were
inferiour
to
bruit
beasts
,
who
haue
in
thē
a
sensible
knowledge
meete
for
that
ende
whereto
they
were
created
.
Furthermore
,
it
is
not
possible
that
mans
sin
should
frustrate
the
ende
which
God
intended
in
his
creation
,
but
it
is
manifest
,
that
man
was
created
to
know
and
honour
the
creator
.
Againe
,
seeing
in
Christ
al
things
consist
,
hee
being
ordained
of
the
Father
before
all
worldes
,
in
whom
the
world
should
be
both
created
and
restored
;
it
is
plaine
that
this
light
of
our
vnderstanding
both
proceedeth
from
him
,
and
is
restored
in
him
,
as
it
is
said
,
Ioh.
1.
He
is
that
light
which
lightneth
euery
man
that
commeth
into
the
world
,
not
onely
his
chosen
with
knowledge
of
his
sauing
trueth
,
but
euen
generally
euery
man
with
reasonable
vnderstanding
,
whereby
wee
may
know
whatsoeuer
is
to
be
known
of
God
:
&
how
?
euen
by
the
works
of
God
,
as
it
is
plainely
concluded
,
Rom.
1.
19
,
20.
Therefore
are
they
not
to
bee
heard
,
who
hold
any
thing
without
the
compasse
of
Faith
,
which
is
without
the
compasse
of
Knowledge
.
For
Faith
ought
so
to
be
grounded
on
Knowledge
,
as
Hope
is
grounded
vpon
Faith.
So
that
as
Faith
,
Heb.
11.
1.
is
sayd
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
euiction
or
proofe
of
things
hoped
for
,
though
they
bee
not
seene
▪
so
may
I
say
that
Knowledge
is
the
proofe
of
things
which
are
beleeued
.
For
Faith
is
nothing
els
but
the
Conclusion
of
a
particular
Syllogisme
,
drawen
from
the
conclusion
of
an
vniuersall
,
which
the
knowledge
of
God
had
cōcluded
,
as
it
is
manifest
,
Iam.
2.
19.
&
Heb.
11.
3.
By
conference
of
which
two
places
it
appeareth
,
that
this
knowledge
,
of
which
I
speake
,
this
Historicall
Faith
,
as
to
beleeue
that
there
is
one
God
which
made
all
things
of
nought
,
is
onely
such
a
knowledge
,
as
the
deuils
&
wicked
men
haue
:
but
to
beleeue
,
and
haue
confidence
in
this
God
,
is
that
particular
conclusion
,
&
that
faith
which
causeth
vs
to
haue
hope
in
his
promises
.
Therefore
said
Christ
,
Haue
fayth
in
God
:
that
is
,
striue
to
know
God
,
that
knowing
,
you
may
haue
faith
,
and
beleeue
in
him
.
And
wee
see
that
in
these
things
,
where
a
bare
faith
without
knowledge
might
seeme
to
be
most
required
,
because
as
a
man
would
thinke
,
there
were
no
reason
to
be
giuen
of
them
,
namely
,
concerning
the
maintenance
of
this
life
,
and
the
resurrection
to
the
life
to
come
;
both
Christ
and
his
Apostles
vse
no
other
reasons
,
but
such
as
euery
reasonable
man
may
easily
be
perswaded
by
,
though
authorities
of
Scripture
were
not
wanting
to
both
purposes
,
as
it
is
manifest
,
Mat.
6.
and
1.
Cor
15.
yea
Paul
at
Athens
,
or
wheresoeuer
he
perswaded
the
worship
of
the
true
God
among
the
Gentiles
,
hee
perswaded
not
by
authority
of
Scripture
,
which
amongst
thē
had
bene
very
weake
;
but
by
such
argumēts
as
they
knew
to
be
sufficient
euē
in
thēselues
.
If
these
things
were
not
so
;
how
thē
could
the
Gentiles
which
knew
not
the
Scriptures
,
he
without
excuse
for
their
ignorance
of
God
?
Therefore
I
conclude
,
that
there
is
nothing
which
is
beleeued
,
but
it
may
also
be
knowen
.
Now
knowledge
(
we
know
)
is
ingendred
by
such
principles
as
haue
truth
in
thē
,
the
which
is
euident
of
it selfe
.
So
that
by
plaine
and
reasonable
vnderstanding
,
a
man
may
knowe
whatsoeuer
he
beleeueth
.
You
wil
say
,
To
what
purpose
then
serue
the
Scriptures
?
I
answere
:
That
God
,
infinite
in
goodnesse
,
hath
together
with
this
vnderstanding
&
light
of
Nature
,
giuen
vs
withall
his
word
,
as
a
greater
light
whereby
our
lesser
lights
might
become
more
shining
:
That
he
hath
giuen
vnto
vs
not
only
an
inward
word
,
to
wit
,
our
natural
vnderstanding
;
but
also
an
outward
worde
,
as
a
most
illustrious
Commētary
,
both
of
declaration
and
amplification
of
that
text
;
whereby
we
may
the
better
vnderstand
,
whatsoeuer
wee
ought
to
vnderstand
without
it
.
But
how
thē
commeth
it
to
passe
,
that
all
men
haue
not
Faith
?
And
how
is
Faith
sayd
to
bee
the
gift
of
God
?
The
first
is
answered
,
Rom.
1
21.
and
Ephe.
4.
18
For
hardnes
of
their
heart
,
who
when
they
knew
God
,
did
not
glorifie
him
as
they
ought
:
therefore
their
imaginations
▪
became
vaine
,
&
their
foolish
heart
was
ful
of
darkenes
.
And
for
this
cause
is
Faith
also
sayd
to
bee
the
gift
of
God.
First
,
in
respect
of
that
knowledge
whence
it
doeth
proceede
,
which
knowledge
is
his
gift
.
Secondly
,
because
it
is
the
onely
worke
of
God
,
to
make
that
knowledge
to
become
fruitful
,
by
laying
it
so
vnto
mans
heart
,
that
the
hardnesse
thereof
may
bee
remoued
,
that
when
wee
know
God
to
bee
good
and
iust
,
we
also
beleeue
and
worship
him
as
we
ought
.
Thirdly
and
most
especially
,
because
that
God
oftentimes
pardoning
the
ignorance
which
men
haue
of
himselfe
and
the
creature
,
doth
so
illumine
the
heart
with
〈◊〉
holy
Spirit
,
that
it
is
suddenly
〈◊〉
without
any
previant
knowledge
,
to
faith
and
obedience
.
The
trueth
whereof
neuertheles
doth
not
any
whit
impugne
that
which
I
say
,
That
God
hath
giuen
vnto
euery
man
so
much
vnderstanding
as
to
know
what
he
ought
to
beleeue
,
and
to
bee
satisfied
for
the
reasons
of
his
Fayth
,
if
he
could
open
his
eyes
to
see
in
the
middest
of
what
wonderous
light
hee
were
placed
.
This
point
is
manifest
both
by
many
Scripture-authorities
,
and
by
many
reasons
which
I
omit
.
But
taking
this
as
either
granted
,
or
sufficiently
prooued
,
that
God
hath
giuen
vs
light
of
vnderstanding
,
whereby
to
yeeld
a
reason
of
the
Hope
that
is
in
vs
;
a
reason
I
say
euen
of
euery
article
of
our
Faith
:
let
vs
with
holy
reuerence
come
vnto
the
thing
in
question
,
and
see
what
reason
wee
haue
for
our
defence
.
I
will
therefore
a
while
forbeare
to
vse
the
authoritie
of
holy
Scripture
;
not
that
I
esteeme
the
waight
or
euidence
of
any
reason
comparable
thereto
:
but
onely
perceiuing
by
that
talke
I
had
with
you
,
that
you
had
read
the
Scripture
,
as
one
of
those
whom
Peter
noteth
,
2.
Epist
.
3.
16.
Not
intending
to
wrangle
about
your
wrested
interpretations
;
I
wil
first
propone
the
euidence
of
reasonable
proofe
:
and
afterwards
bring
in
the
assent
of
holy
Scripture
,
that
you
may
perceiue
in
what
wondrous
cleare
light
you
striue
to
be
blinde
.
And
because
I
know
not
what
your
opinion
is
concerning
God
,
(
for
he
that
denieth
the
Godhead
of
Christ
,
may
as
well
denie
the
Godhead
absolutely
:
)
that
beeing
one
steppe
toward
the
question
,
I
will
proceed
orderly
,
and
giue
you
also
a
reason
of
our
faith
,
concerning
that
matter
:
taking
this
onely
as
granted
,
which
is
rife
in
euery
mans
knowledge
,
that
both
the
termes
of
Contradiction
,
cannot
bee
affirmed
of
the
same
Subiect
:
that
is
,
that
one
and
the
same
thing
cannot
be
both
affirmed
and
denied
,
of
the
same
Subiect
,
at
one
time
,
and
in
the
same
respect
.
But
first
,
by
the
Name
of
God
,
know
that
I
meane
an
Eternall
Being
,
infinite
in
goodnesse
,
in
power
,
in
wisedome
,
in
glory
,
in
vertue
,
and
onely
worthie
of
endlesse
loue
and
honour
.
My
reason
is
thus
.
If
there
be
not
a
Being
which
had
no
beginning
,
then
of
necessitie
,
that
which
was
first
existent
or
begunne
,
must
be
a
beginning
vnto
it selfe
,
by
causing
of
it selfe
to
be
,
when
it
was
not
.
But
this
is
impossible
,
that
any
thing
should
bee
a
cause
,
and
not
bee
:
for
so
should
it
both
bee
and
not
be
;
therefore
there
is
an
eternall
Being
,
which
is
the
beginning
,
middle
and
ende
of
all
things
,
and
himselfe
without
beginning
,
and
this
eternall
Beeing
wee
call
God.
My
reason
is
plaine
to
bee
vnderstood
;
and
remember
what
I
haue
said
,
that
I
may
goe
on
.
Whatsoeuer
is
without
beginning
,
is
also
without
ending
;
because
it
hath
no
Superiour
which
might
bring
it
to
nothing
:
therefore
God
is
eternall
.
Againe
,
whatsoeuer
comes
to
nothing
,
is
corrupted
by
his
contrary
;
but
nothing
can
be
opposite
to
God
,
therefore
hee
is
Eternall
.
Or
else
I
might
thus
reason
.
Being
and
Not
Being
are
such
contraries
,
as
one
of
them
cannot
spring
out
of
another
:
for
euery
thing
,
for
the
preseruations
sake
of
it selfe
,
doth
represse
and
corrupt
the
contrary
.
Seing
then
that
there
is
Beeing
,
which
could
not
possibly
raise
it selfe
out
of
Not
Being
,
it
followes
that
Being
had
a
primacy
or
prioritie
before
Not
Beeing
:
and
therefore
of
necessitie
must
be
eternall
;
for
otherwise
there
was
a
time
,
wherein
it
might
be
said
,
that
Being
is
Not
Being
,
&
so
Not
Being
should
haue
been
first
,
and
contradictories
might
haue
stood
together
:
but
both
these
are
impossible
,
therefore
there
is
an
eternall
Being
;
and
this
eternall
Being
,
wee
call
God.
Furthermore
wee
know
,
that
the
greatest
excellencie
or
perfection
of
euery
thing
,
is
in
the
proximitie
or
approch
thereof
vnto
the
first
cause
.
But
euery
thing
is
more
excellent
in
the
Being
thereof
,
then
in
the
Not
Being
:
therefore
Beeing
was
before
Not
Being
;
and
for
that
cause
Eternall
.
Now
Eternitie
is
an
Infinite
Continuance
:
therefore
whatsoeuer
is
Eternall
,
must
of
necessitie
be
Infinite
:
and
this
Infinite
Being
,
we
call
God.
Moreouer
,
whatsoeuer
hath
Infinite
continuance
,
hath
Infinite
Power
to
continue
infinitely
;
and
this
omnipotent
or
endlesse
Power
we
call
God.
I
might
reason
likewise
of
his
Goodnes
,
of
his
Wisedome
,
Trueth
,
Glory
,
&c.
but
one
shall
serue
in
stead
of
the
rest
,
and
I
will
take
his
Wisedome
for
my
example
,
and
proue
vnto
you
,
that
likewise
to
be
Infinite
,
and
that
not
onely
in
existence
,
but
in
action
also
.
And
first
that
hee
is
wise
;
God
is
most
worthy
to
be
such
as
he
is
:
but
if
he
were
not
wise
,
he
were
not
worthy
to
bee
God
:
ergo
hee
is
wise
.
Now
marke
how
these
depende
one
on
another
.
In
God
is
Wisedome
,
which
by
reason
of
his
Infinitie
,
is
also
infinite
:
and
by
his
Eternitie
,
is
also
eternal
:
so
that
there
is
no
time
,
wherein
it
may
be
said
,
that
this
infinite
Wisdom
is
not
infinitely
exercised
,
for
then
were
it
not
eternally
infinite
.
Therefore
his
wisedome
is
infinite
,
not
in
existence
onely
,
but
also
in
action
.
Againe
,
the
wisedome
of
God
is
such
,
as
hath
no
defect
or
imbecillitie
therein
.
But
if
it
were
not
Infinite
both
in
action
and
in
existence
,
a
man
might
find
defect
therein
,
and
imagine
a
more
Infinite
wisedome
then
that
is
,
but
this
is
impossible
.
So
might
I
conclude
of
all
the
other
Dignities
of
God
,
but
I
haste
to
the
purpose
,
and
I
thinke
that
you
will
not
vnwillingly
graunt
what
I
haue
said
,
but
vnderstand
the
rest
.
All
the
Dignities
of
God
beeing
actuated
or
brought
into
working
,
require
of
necessitie
an
Infinite
Obiect
,
whereon
they
worke
,
because
they
thēselues
are
Infinite
:
but
nothing
can
be
Infinite
,
but
God
alone
,
therfore
it
followeth
that
these
Dignities
are
obiected
or
exercised
in
God
alone
.
And
this
is
that
Eternal
Sonne
,
begottē
before
the
worlds
,
in
whome
the
Father
resteth
:
or
as
the
Prophet
speaketh
,
His
beloued
,
in
whome
his
soule
delighteth
;
which
cannot
be
applyed
to
any
creature
,
without
which
,
God
is
happy
in
him selfe
:
therefore
saith
the
Apostle
,
that
in
him
dwelleth
the
Godhead
bodily
.
How
is
that
?
not
in
his
manly
body
eternally
;
for
his
humane
body
tooke
beginning
of
the
flesh
of
the
Virgin
,
when
the
fulnes
of
time
came
,
but
yet
bodily
,
that
is
,
as
essentially
,
or
substantially
,
as
the
body
of
a
man
is
substantiall
to
the
man.
For
euery
Dignity
of
God
being
infinite
in
action
(
as
was
proued
)
must
of
necessitie
produce
such
as
it selfe
is
.
As
for
example
;
the
Wisdome
of
God
or
his
Infinite
Vnderstanding
,
must
haue
an
Infinite
intelligible
or
vnderstandable
obiect
,
which
is
produced
thereby
,
by
an
infinite
vnderstanding
.
So
that
ye
must
know
of
necessitie
,
and
marke
three
Termes
,
as
I
will
a
while
call
them
:
the
Terme
from
whence
:
the
Terme
whereto
,
or
wherein
:
and
the
middle
Terme
betweene
them
.
I
will
for
your
capacitie
,
which
I
know
not
to
bee
much
exercised
in
these
matters
,
make
a
comparison
meet
for
your
vnderstanding
.
When
the
minde
or
vnderstanding
of
a
man
conceiueth
any
vnderstandable
obiect
,
then
is
(
you
know
)
first
the
vnderstanding
in
the
minde
it selfe
,
secondly
the
obiect
vnderstood
,
and
thirdly
,
the
discourse
or
vnderstanding
,
whereby
that
obiect
is
apprehended
.
Now
giue
me
leaue
to
tell
you
,
what
differences
you
must
make
,
betweene
the
vnderstanding
of
God
,
and
the
vnderstanding
of
man
in
this
comparison
.
First
,
the
minde
of
man
beeing
finite
,
the
vnderstanding
is
not
able
to
view
al
that
which
can
be
vnderstood
thereby
at
one
time
,
or
with
one
action
of
vnderstanding
,
but
must
conceiue
of
one
thing
after
another
:
whereas
the
vnderstanding
and
wisedome
of
God
is
such
,
as
at
one
sight
seeth
himselfe
,
and
euery
thing
els
,
past
,
present
,
and
to
come
;
and
this
not
once
onely
,
but
euen
continually
,
because
it
is
eternally
infinite
.
Secondly
,
the
intendement
of
man
worketh
nothing
in
the
thing
conceiued
,
to
make
it
either
to
be
,
if
it
be
a
meere
conceit
,
or
to
be
other
then
it
is
,
if
it
be
existent
:
but
the
vnderstanding
of
God
,
is
by
reason
of
his
power
so
actiue
,
as
that
it
causeth
that
wherein
it
is
exercised
,
both
to
be
,
and
that
according
to
his
maner
of
apprehension
or
vnderstanding
of
it
:
which
vnderstanding
is
by
his
Infinitie
so
infinite
,
and
by
his
Eternitie
so
continuall
,
as
that
of
necessitie
there
must
bee
a
subsistence
or
a
person
,
wherein
it
must
be
exercised
,
which
must
also
be
Infinite
and
Eternall
.
And
this
is
that
glorious
Sonne
of
God
,
who
is
thus
begotten
or
produced
eternally
,
both
before
the
world
was
,
euen
as
hee
is
now
,
and
shall
not
cease
to
be
produced
after
the
world
shall
cease
eternally
.
Thus
you
see
two
of
the
termes
spoken
of
:
from
whence
,
&
wherein
:
now
you
must
know
the
middle
terme
betweene
them
.
The
terme
whence
,
is
the
Wisedome
intelligent
,
God
the
Father
.
The
terme
wherein
,
is
the
Wisedome
intelligible
,
God
the
Sonne
.
The
middle
terme
is
,
ipsum
intelligere
,
which
in
my
Comparison
I
called
,
The
discomse
it selfe
,
which
also
in
this
must
needs
bee
Infinite
.
For
an
Infinite
intelligible
,
cannot
bee
conceiued
of
an
Infinite
intelligent
,
but
by
an
Infinite
intelligere
;
and
this
is
that
Holy
Ghost
,
which
as
you
may
easily
vnderstand
,
must
of
necessitie
proceede
from
both
the
Father
and
the
Sonne
,
and
be
also
infinite
and
eternall
,
and
therefore
God.
Now
because
they
are
all
Infinite
,
and
of
Infinite
,
essentially
there
can
bee
but
one
:
therefore
are
these
three
in
Essence
or
Being
,
one
,
but
in
Subsistence
or
cleare
distinction
of
Persons
,
three
.
Vnderstande
my
comparison
which
I
made
:
I
will
yet
cleare
the
matter
further
for
your
conceyuing
.
If
you
take
in
a
myrrour
,
the
light
of
the
Sunne
,
and
reflect
it
directly
thereon
againe
,
in
the
Sunne
it
is
one
,
in
the
glasse
another
,
and
yet
the
reflection
of
the
beames
,
is
also
a
third
,
but
for
all
this
,
there
is
but
one
nature
and
worde
of
light
,
which
comprehends
al
three
:
so
is
it
in
this
Tri-Vnitie
of
which
I
speake
.
My
leisure
serues
me
not
to
dilate
these
things
,
but
I
hope
you
are
able
to
vnderstand
what
I
say
,
therefore
I
will
proceed
.
It
is
said
,
that
Powers
are
knowne
by
their
actions
,
and
actions
are
limitted
by
their
obiects
.
I
know
the
meaning
of
it
,
and
it
is
not
vnfitte
in
this
place
.
But
to
my
reason
:
The
Power
of
God
is
infinite
,
and
by
his
infinite
wisedome
hee
knoweth
it
to
be
infinite
:
but
God
could
not
know
that
his
Power
were
infinite
,
vnlesse
he
were
able
thereby
to
bring
forth
an
infinite
action
;
and
euery
infinite
action
must
of
necessitie
be
exercised
in
an
infinite
subiect
.
(
For
whatsoeuer
is
receiued
,
is
receiued
according
to
the
capacitie
of
the
receiuer
:
)
therefore
there
is
an
infinite
subiect
,
wherein
the
power
of
God
is
exercised
:
that
is
the
Sonne
of
whom
I
speake
.
And
here
againe
behold
the
Tri-Vnitie
;
an
infinite
power
the
Father
;
an
infinite
action
the
Holy
Ghost
;
an
infinite
subiect
the
glorious
Sonne
;
all
three
one
infinite
Being
.
Returne
to
your
comparison
.
As
the
vnderstanding
of
man
could
no
way
know
his
owne
power
,
but
by
his
actions
,
neither
can
there
be
any
actions
of
vnderstanding
,
where
there
is
nothing
to
be
vnderstood
,
no
more
is
it
possible
to
bee
in
the
Deitie
.
Now
vnderstand
that
,
as
I
haue
reasoned
from
the
Wisedome
and
Power
of
God
:
so
might
I
reason
from
all
his
other
Dignities
:
so
that
for
one
reason
which
I
haue
brought
.
I
might
haue
brought
you
fiftie
.
But
I
shew
you
the
way
,
if
you
be
guided
by
the
Spirit
of
Trueth
,
how
you
may
strengthen
your selfe
in
the
way
of
Trueth
:
therefore
I
wil
goe
on
,
and
shew
you
yet
more
plainely
by
more
familiar
reasons
.
An
Infinite
power
is
not
more
weake
then
a
finite
:
but
euery
finite
creature
which
we
can
cast
our
eies
vnto
,
doth
by
nature
produce
his
like
,
as
much
as
in
it
is
;
as
a
man
begetteth
a
man
;
trees
bring
forth
seed
,
whereof
their
like
in
nature
may
spring
,
and
in
likewise
euery
other
thing
.
Therefore
the
Infinite
Power
of
God
begetteth
his
like
also
,
which
is
the
Sonne
,
the
image
of
the
inuisible
God
,
the
first
begotten
of
euery
creature
,
Col.
1.
15.
But
none
can
bee
like
vnto
God
in
his
Being
,
who
is
not
very
God
:
therefore
Christ
the
onely
begotten
of
the
Father
is
also
very
God.
Maruel
not
,
that
I
make
this
argument
from
the
creature
to
the
Creator
;
for
in
this
very
point
of
the
Power
&
Godhead
,
the
Holy
ghost
himselfe
teacheth
me
to
reason
of
the
inuisible
things
of
God
▪
by
the
things
visible
,
Rom.
1.
20.
And
hereby
also
learne
to
helpe
your
ignorance
,
and
put
away
your
wonder
,
how
God
should
bee
one
,
and
yet
three
.
See
you
not
how
the
vnderstanding
?
the
Sun-light
also
,
is
one
in
nature
,
and
yet
three
in
euident
and
cleare
distinction
?
though
in
so
base
and
imperfect
order
,
as
that
which
is
aboue
all
perfection
,
is
possible
to
be
aboue
it
.
And
further
,
see
you
not
in
euerie
thing
a
bodie
,
a
spirite
and
a
life
,
which
is
the
knot
betweene
them
?
Or
rather
,
see
you
not
how
the
very
bodily
composition
is
both
one
,
and
three
?
one
body
which
is
vnited
of
three
bodies
?
that
is
,
earth
,
water
,
and
ayre
,
or
oyle
,
which
yet
again
in
the
root
of
their
nature
are
but
one
.
For
oyle
is
but
a
due
mixture
of
water
and
earth
,
meanely
fixt
,
and
meanely
volatil
;
and
earth
is
but
fixed
water
;
so
that
water
which
is
but
one
,
is
the
root
of
the
three
:
as
it
is
manifest
,
Genesis
1.
and
2.
Pet.
3.
5.
They
which
vnderstand
the
rules
of
Pyronomy
,
know
what
I
say
;
and
if
you
vnderstand
me
wel
,
you
would
confesse
,
that
not
onely
this
instance
which
I
haue
brought
,
of
earth
,
water
and
ayre
;
but
euen
the
whole
frame
of
Nature
did
proclaime
the
Trinitie
in
the
Vnitie
.
You
would
,
I
say
,
confesse
,
that
whatsoeuer
may
be
knowne
of
God
,
is
manifested
in
the
creature
.
If
I
should
here
tell
you
,
how
the
Heauen
,
the
Earth
,
&
the
Deepe
,
Gen.
1.
might
be
vnderstood
mystically
,
and
the
Analogie
betweene
the
Creator
and
the
creature
therein
:
and
then
tell
you
,
what
Let
the
earth
bring
forth
liuing
soule
,
might
meane
,
and
compare
it
with
that
place
,
That
which
was
made
in
him
was
life
;
and
then
particularly
for
man
,
The
Lord
God
also
made
the
man
of
the
dust
of
the
earth
,
and
tell
you
,
that
it
was
so
necessary
,
because
that
Christ
is
Terra
●●●enti●●…
:
and
inforce
an
argument
to
proue
the
Tri-Vnitie
,
by
that
treble
repetition
of
the
man
made
in
the
image
of
God
;
comparing
it
with
that
place
,
1.
Cor.
11.
3.
and
7.
If
I
should
then
tell
you
,
that
it
was
necessarie
that
the
Sonne
of
God
must
become
flesh
,
as
well
that
the
infinite
Iustice
of
God
might
be
actuated
in
him
,
which
could
not
bee
actuated
in
him
beeing
onely
GOD
:
as
for
many
other
reasons
,
both
from
the
Iustice
,
and
Mercie
,
and
Wisedome
of
GOD
,
though
to
a
well
sighted
vnderstanding
I
might
seeme
to
haue
layd
a
precious
foundation
of
Philosophie
diuine
and
natural
:
yet
to
you
I
might
rather
seeme
perhaps
to
haue
proponed
Cabalisticall
dreames
,
then
any
sound
argument
to
the
thing
in
question
.
Yet
this
will
I
tell
you
,
and
holde
it
for
good
Diuinitie
:
that
the
mayne
drift
and
scope
of
the
whole
Scripture
,
is
to
shew
the
Creation
of
all
things
in
Christ
,
through
him
and
for
him
:
and
the
restoring
of
the
whole
creature
in
man
by
him
:
That
in
al
things
he
might
haue
the
preeminence
,
Col.
1.
Neyther
doth
this
any
whit
derogate
from
the
honour
of
the
Father
.
For
first
,
It
hath
pleased
the
Father
,
that
in
him
should
all
fulnesse
dwell
:
and
besides
,
it
is
an
honour
aboue
all
honours
vnto
the
Father
,
to
be
the
Father
of
so
glorious
a
Sonne
.
Therefore
is
this
world
and
all
the
things
therein
,
created
to
the
Image
of
Christ
,
to
expresse
his
glory
,
euen
as
he
is
the
expressed
Image
and
glory
of
the
Father
.
And
here
is
the
worlds
Eternitie
,
which
had
in
Christ
an
eternall
Being
;
according
to
that
his
Name
,
Esay
.
9.
6.
The
Father
of
Eternitie
.
Here
are
those
separate
Ideas
,
about
which
Plato
and
Aristotle
could
neuer
agree
,
and
which
neyther
both
of
them
,
nor
many
of
their
followers
did
perfectly
vnderstand
:
not
that
they
might
not
by
the
frame
of
nature
,
and
the
wisedome
which
GOD
had
giuen
to
man
,
be
vnderstood
.
For
is
not
this
world
as
a
booke
wherein
wee
may
reade
and
vnderstand
by
the
created
trueths
,
what
is
the
Trueth
which
is
increated
?
but
all
true
knowledge
is
the
gift
of
GOD.
Therefore
wrest
not
that
place
,
Coloss
.
2.
8.
against
the
Christian
search
after
the
knowledge
of
Nature
,
whereby
aboue
all
other
humane
knowledges
a
man
is
brought
to
know
GOD
,
and
to
honour
him
as
he
ought
:
but
rather
be
sory
,
that
your
knowledge
of
Nature
is
no
more
.
For
that
will
I
tell
you
,
to
teach
you
to
know
your selfe
,
that
there
is
nothing
in
the
creature
,
which
may
be
knowne
,
(
and
all
may
bee
knowne
that
is
in
the
creature
)
but
man
ought
to
know
it
,
and
to
glorifie
the
Creator
thereby
.
And
this
great
labour
hath
GOD
giuen
to
men
,
that
knowing
how
short
they
are
of
that
they
ought
to
be
,
they
might
bee
humbled
thereby
,
Psal
.
1.
11.
Eccles.
1.
13.
And
why
ought
this
to
seeme
strange
?
doth
not
God
require
that
perfectiō
at
mans
hand
wherein
he
did
create
him
?
and
was
he
not
created
with
perfect
discourse
to
know
the
creature
,
that
hee
might
therein
behold
the
Creator
,
and
so
glorifie
his
wondrous
Power
and
goodnesse
?
But
this
question
would
draw
mee
from
the
question
in
hand
:
&
therefore
I
wil
briefly
adde
one
reason
more
:
and
because
my
leisure
is
little
,
I
will
be
as
short
as
I
can
:
but
I
pray
you
lend
mee
your
eare
;
for
it
is
hard
in
English
,
an
inartificiall
language
,
to
expresse
my
mind
:
but
because
you
told
me
,
you
could
a
little
Latine
,
I
will
be
bold
here
and
there
,
to
vse
a
word
:
my
reason
is
thus
.
The
whole
and
perfect
nature
of
a
Principle
or
Beginning
is
in
God
,
who
is
alone
the
beginner
of
all
things
.
Now
a
Principle
is
of
three
sortes
,
whereof
euery
one
is
so
clearely
distinct
from
another
,
as
that
one
cannot
possibly
be
that
other
:
therefore
in
the
Vnitie
of
the
Deitie
there
is
also
such
cleare
distinction
into
a
Trinitie
,
as
that
one
distinct
cannot
possibly
be
that
other
,
from
which
hee
is
distinguished
,
yet
in
the
Vnitie
of
essence
they
are
all
one
.
The
differences
of
a
Beginning
stand
thus
;
It
is
either
Principium
principians
,
non
principiatum
;
that
is
,
a
beginning
,
which
is
a
Beginner
vnto
another
;
yet
hath
not
his
beginning
from
another
,
lest
there
should
be
a
processe
into
Infinitie
a
parte
ante
:
this
is
God
the
Father
,
to
whom
it
is
peculiar
to
beget
the
Sonne
,
yet
is
himselfe
neyther
made
▪
nor
created
,
nor
begotten
of
any
other
.
Secondly
,
there
is
Principium
principiatum
principians
;
to
witte
,
a
Beginning
which
hath
his
beginning
of
another
,
and
is
also
a
beginning
to
another
,
lest
there
should
be
any
defect
or
imbecillitie
in
the
Beginning
:
and
this
is
the
Euerlasting
Sonne
,
very
God
of
very
God
,
begotten
of
the
substance
of
his
Father
alone
before
thē
worlds
,
neither
made
nor
created
.
Thirdly
,
there
is
Principium
principiatum
non
principians
;
that
is
,
a
Beginning
,
which
is
also
begun
,
but
is
not
a
beginner
vnto
another
:
lest
there
should
be
a
processe
into
Infinitie
a
parte
post
:
and
this
is
the
Holy
Ghost
,
who
proceedeth
from
the
very
substance
and
Being
of
the
Father
and
the
Sonne
,
and
is
with
them
one
GOD
coeternall
and
coequall
.
But
you
will
say
,
Is
not
the
Holy
Ghost
a
Beginner
vnto
any
other
?
how
is
he
then
the
Authour
of
our
consolation
?
and
how
is
hee
said
to
leade
vs
into
all
trueth
,
&
c
?
Vnderstand
what
I
meane
:
Hee
is
not
a
Beginner
vnto
any
other
of
the
same
Infinite
Essence
or
Being
with
himselfe
.
For
the
beginnings
which
I
spake
of
before
,
are
in
the
Essence
of
God
alone
now
our
spiritual
consolation
,
whereof
the
Holy
Ghost
is
said
to
be
the
Beginner
,
is
but
an
or
effluence
from
that
Being
,
which
he
himselfe
is
;
as
the
light
of
the
Sunne
doth
illuminate
euery
bright
body
exposed
to
his
light
,
and
yet
imparteth
not
his
being
thereto
.
You
will
againe
obiect
,
that
Eternitie
hath
no
beginning
nor
ending
:
how
then
can
Christ
be
both
eternall
and
begun
?
and
how
againe
can
he
be
equall
to
the
Father
,
whereas
hee
beeing
begotten
of
the
Father
,
the
Father
hath
a
prioritie
before
him
?
I
answere
,
that
this
beginning
is
none
other
,
then
that
production
or
begetting
,
which
I
before
declared
,
to
haue
been
heretofore
none
other
,
then
it
is
now
and
shall
be
eternally
:
as
the
Sunne
hath
brought
forth
light
since
his
creation
,
and
shall
still
bring
forth
light
till
the
worlds
dissolution
.
For
this
action
of
GOD
,
whereby
hee
begetteth
his
Sonne
,
is
not
a
transeant
action
,
to
cause
a
passion
in
the
subiect
,
and
a
repassion
in
the
agent
,
for
in
such
the
subiect
of
necessitie
should
haue
been
existent
before
the
action
;
but
this
action
is
immanent
,
and
therefore
of
necessitie
of
the
same
nature
with
the
agent
;
which
agent
because
it
is
eternall
,
therefore
the
production
is
also
eternal
,
and
consequently
the
product
,
and
so
of
necessitie
very
GOD.
But
you
must
euer
remember
what
difference
I
made
betweene
the
action
of
God
,
infinite
in
power
,
&
therefore
able
to
actuate
the
obiect
;
and
the
immanent
actions
of
our
minde
.
Now
for
the
Prioritie
or
Posterioritie
,
you
may
obiect
.
I
graunt
there
is
Prioritie
among
the
persons
of
the
Godhead
;
but
of
what
kinde
?
not
of
Being
;
for
their
Essence
is
one
,
and
therein
is
none
afore
or
after
another
,
neither
is
any
one
of
the
Trinitie
more
or
lesse
God
then
another
:
not
of
time
;
for
they
are
all
one
Eternitie
:
not
of
dignitie
,
for
they
are
all
one
Infinitie
:
and
the
Sonne
himselfe
being
very
God
,
thinketh
it
no
robberie
to
bee
equall
with
God.
But
yet
there
is
Prioritie
,
and
that
of
order
onely
;
for
the
Father
is
in
order
before
the
Sonne
,
because
the
Sonne
is
begotten
of
the
Father
:
and
the
Sonne
likewise
is
before
the
Holy
Ghost
,
because
the
Holy
Ghost
is
the
mutuall
loue
betweene
the
Father
and
the
Sonne
:
and
so
proceeding
from
them
both
.
I
will
make
a
comparison
vnmeet
for
the
matter
of
which
I
speake
;
for
to
whom
shall
wee
assimulate
the
Highest
?
but
yet
meete
to
helpe
your
vnderstanding
.
When
a
man
doth
dreame
and
imagine
things
which
are
not
,
there
is
,
you
know
,
the
phantasie
,
the
phantasme
or
thing
imagined
or
dreamed
,
and
the
phansying
or
working
of
the
phantasie
about
that
obiect
.
Now
these
three
are
all
of
one
nature
,
and
are
one
after
another
onely
in
order
,
and
not
in
time
.
For
the
particular
phantasie
of
such
an
obiect
,
is
before
the
obiect
,
and
makes
it
to
haue
an
intentionall
being
;
then
the
obiect
being
,
the
discourse
of
the
phantasie
followeth
in
order
,
which
neuerthelesse
was
in
time
as
soone
as
it
,
obseruing
euer
the
cautions
that
are
to
bee
obserued
.
Thus
haue
I
very
briefly
showne
not
many
reasons
,
but
rather
how
that
many
reasons
may
bee
showen
for
this
Christian
assertion
:
yet
haue
I
showen
ynough
to
perswade
any
reasonable
man
,
to
yeelde
meekely
vnto
the
trueth
of
that
doctrine
,
which
is
so
euident
both
in
the
booke
of
GOD
,
and
in
euerie
faithfull
and
true
Christian
mans
confession
,
and
according
to
that
discourse
which
is
euident
to
euery
mans
vnderstanding
.
Now
giue
me
leaue
to
speake
a
little
to
those
arguments
which
haue
throwen
the
most
learned
of
the
Iewes
head-long
to
the
feet
of
Christ
,
to
make
thē
acknowledge
that
the
Messiab
must
be
both
God
and
man.
I
will
not
herein
doe
any
thing
contrary
to
that
,
which
in
the
beginning
I
protested
,
that
is
,
not
to
compel
you
by
authoritie
of
Scripture
,
but
to
intreate
you
by
reasonable
perswasion
,
to
encline
your
eare
to
the
trueth
.
But
because
I
may
not
without
iniurie
to
the
cause
,
leaue
altogether
out
such
manifest
proofe
,
and
without
iniurie
also
to
your selfe
,
who
might
thinke
that
I
went
about
to
sophisticate
a
true
seeming
vntrueth
,
which
would
not
abide
the
touch
:
I
will
onely
intend
my
finger
to
some
very
few
,
of
many
thousandes
of
axiomes
of
the
Scripture
for
this
purpose
,
&
leaue
you
to
make
the
conclusion
by
your selfe
,
hoping
that
the
Iewes
example
may
prouoke
you
to
follow
them
,
so
farre
forth
as
they
haue
followed
the
trueth
.
Exod.
13.
21
,
it
is
said
,
The
Lord
went
before
thē
,
&c.
Chap.
14.
19.
The
Angel
of
God
,
which
went
before
them
,
remoued
:
where
Christ
the
Angell
of
the
Couenant
,
is
called
The
Lord
Iehouah
.
Againe
,
Exod.
15.
3.
The
Lorde
is
a
man
of
warre
,
his
name
is
Iehouah
:
therefore
Christ
is
God
and
man
:
who
by
his
conflict
vpon
the
crosse
,
triumphed
ouer
Death
and
Hell
,
as
it
is
written
in
the
Gospell
,
the
booke
of
the
warres
of
the
Lord.
Againe
,
Esay
.
9.
6.
Vnto
vs
a
childe
is
borne
,
there
is
his
Manhood
:
and
vnto
vs
a
Sonne
is
given
,
and
they
shall
call
his
name
,
The
mightie
God.
And
Esay
35.
vers
.
4.
Your
God
will
come
and
saue
you
.
Ierem.
23.
5.
&c.
I
will
rayse
vp
vnto
Dauid
a
righteous
branch
and
a
King
shal
raigne
▪
and
this
is
the
Name
whereby
they
shall
call
him
,
The
Lord
our
righteousnesse
.
And
Ierem.
33.
vers
.
16.
Iudah
shall
be
saued
,
and
be
that
shall
saue
her
,
is
the
Lorde
our
righteousnesse
.
Where
the
name
vsed
,
is
that
great
Name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Iehouah
,
which
is
neuer
giuen
to
any
creature
.
Zach.
9.
9.
proues
him
God
and
man.
What
shall
I
cyte
vnto
you
that
of
the
second
Pslam
?
Thou
art
my
Sonne
,
this
day
haue
I
begotten
thee
:
which
place
with
many
more
,
is
brought
in
the
Epistle
to
the
Hebrewes
,
to
this
purpose
,
which
is
your
question
.
These
authorities
the
Thalmadists
,
who
sticke
onely
to
the
killing
letter
and
apparant
sense
of
the
law
,
hold
sufficient
to
put
this
matter
out
of
doubt
.
Now
,
if
leauing
this
outward
sense
of
the
Scripture
,
we
should
desire
to
know
what
is
the
quickning
spirit
thereof
,
and
should
ransacke
the
treasuries
of
the
Cabalists
,
remembring
that
place
of
our
Sauiour
,
Matth.
5.
18.
One
iod
,
or
tittle
of
the
Law
shall
not
passe
,
till
all
bee
fulfilled
;
and
should
examine
the
question
by
the
letters
and
pricks
of
the
Scripture
,
wee
should
more
easily
find
an
entrance
,
then
an
end
thereto
.
Yet
for
a
taste
take
only
the
first
3.
words
of
the
Law
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
breshith
,
bará
,
elohim
:
which
may
not
vnfitly
be
thus
turned
:
In
the
beginning
,
they
the
mighty
God
created
.
And
of
that
againe
,
take
the
first
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
bresbith
,
and
see
what
it
may
signifie
by
that
part
of
the
Cabala
which
they
call
Notariacon
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
b.
the
first
letter
of
ben
,
signifieth
the
Sonne
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
r.
the
first
of
ruach
,
signifies
the
Holy
Ghost
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
n
a.
the
beginning
of
av
.
is
the
Father
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
s.
the
first
of
Sabbath
importeth
rest
:
●●…
the
beginning
of
the
ineffable
name
of
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
not
there
onely
,
but
euen
of
it selfe
it
imports
the
Deitie
.
For
we
consider
of
things
not
obuious
to
our
senses
and
vnderstanding
,
as
if
they
were
not
:
and
therefore
this
least
of
all
the
letters
,
neerest
vnto
nothing
,
doth
signifie
GOD.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
th
.
the
first
of
Ta.
or
Thom.
is
construed
a
Closet
or
a
Depth
.
Which
construction
if
you
put
together
,
according
to
the
rules
of
that
excellent
Grammar
of
Diuinitie
,
with
reference
to
that
which
followes
,
may
import
thus
much
.
The
Word
,
the
Spirit
,
and
the
Father
,
resting
eternally
in
the
Closet
,
or
vnconceiueable
abysse
,
or
as
Paul
calls
it
,
the
inaccessible
light
of
the
infinite
Deitie
,
manifested
their
almighty
power
in
creating
the
heauē
and
the
earth
.
Neither
is
it
without
a
great
mysterie
that
the
Son
is
here
put
in
the
first
place
:
for
In
the
beginning
was
the
word
:
because
the
chiefe
honour
both
of
the
Creation
,
and
restauration
of
the
world
is
giuen
vnto
Christ
,
as
the
Apostle
doth
comment
vpon
this
text
,
Coloss
.
1.
And
in
another
place
,
In
him
is
all
the
treasure
both
of
the
wisedome
and
knowledge
of
God.
As
Psal
.
104.
vers
.
24.
In
wisedome
hast
thou
made
them
all
.
For
in
Christ
were
al
things
together
one
infinite
wisedome
,
till
in
the
Creation
he
made
them
seuerall
,
according
to
their
distinct
Ideas
.
Therefore
saith
the
Apostle
,
He
sustayneth
euery
thing
by
his
powerfull
word
:
that
is
,
the
Sonne
:
and
elsewhere
,
In
him
(
Christ
)
wee
liue
and
moue
(
after
the
Creation
)
and
haue
our
Being
(
before
the
Creation
.
)
And
for
this
cause
doth
Iohn
begin
the
law
of
mercie
and
grace
,
in
the
very
same
words
wherewith
Moses
began
the
law
of
Iustice
and
condemnation
:
In
the
beginning
.
For
we
know
nothing
of
God
,
neyther
of
iustice
,
nor
of
mercie
,
&c.
but
onely
by
Christ
;
as
he
saith
,
No
man
knoweth
the
Father
,
but
the
Son
,
and
he
to
whom
the
Sonne
wil
reueile
him
.
And
in
another
place
,
No
man
commeth
to
the
Father
,
but
by
me
.
Now
,
the
Holy
Ghost
is
put
in
the
second
place
,
because
hee
is
the
mutuall
loue
of
the
Father
and
the
Sonne
,
and
as
I
may
say
,
the
instrument
of
their
actions
,
both
in
manent
,
and
transeunt
.
Go
forward
now
,
if
you
will
,
to
the
next
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
bará
;
you
see
,
it
affords
the
same
argument
for
the
Tri-Vnitie
,
by
the
three
letters
before
explained
,
and
the
number
which
is
the
singular
.
Thinke
not
this
a
fancie
,
neither
reproch
the
diuine
Cabala
,
as
the
ignorant
Sophisters
vse
to
doe
,
not
knowing
how
aboue
all
other
knowledges
,
it
doth
aduance
a
mans
meditation
on
high
.
And
to
the
present
purpose
,
they
which
know
any
thing
in
the
holy
language
,
know
that
this
sentence
can
no
way
agree
in
Grammatical
construction
,
vnlesse
the
singular
verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
bará
,
be
thus
made
plurall
,
that
it
may
haue
concordance
with
the
plurall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Elohim
.
You
will
aske
,
why
these
letters
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
b.
r.
a.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
a.
are
twice
put
,
seeing
in
this
precisenesse
,
no
such
superfluitie
should
haue
needed
.
I
tell
you
,
that
it
is
not
done
,
but
to
intimate
vnto
vs
a
most
high
mysterie
.
For
in
the
first
place
it
imports
that
Eternall
and
Infinite
Being
of
the
Father
,
the
Sonne
,
and
the
Holy
Ghost
,
which
they
had
before
the
worlds
in
their
endlesse
glorie
&
felicitie
,
in
that
silence
of
the
Deitie
,
in
that
super-supreme
Entity
which
is
vnto
the
Godhead
,
perfect
aboue
perfection
,
without
any
respect
vnto
the
creature
,
it
imports
that
Infinitie
,
that
Eternitie
,
that
Power
,
that
Wisedome
,
which
is
aboue
all
things
,
and
giues
vnto
it selfe
,
to
be
such
as
it
is
:
that
Nothing
,
as
the
diuine
Areopagite
seemes
to
speake
,
which
is
before
and
aboue
al
things
,
that
may
be
spoken
or
thought
,
without
any
respect
of
any
emanation
,
or
effluence
whatsoeuer
.
And
therefore
followes
that
letter
of
rest
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
of
vnitie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
that
of
perfection
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
in
the
second
place
,
it
signifies
the
Deitie
,
as
exercised
in
the
creature
:
and
therefore
followes
that
Epithyte
Elohim
,
which
shewes
that
emanation
of
Power
or
Strength
;
and
is
sometimes
giuen
vnto
the
creatures
,
Angels
,
and
men
.
It
were
an
endlesse
thing
,
to
speake
that
of
these
mysteries
,
which
may
be
spoken
,
neither
can
I
;
For
the
Law
of
the
Lord
is
perfect
,
and
man
is
full
of
weakenesse
.
I
haue
said
so
much
as
I
thinke
meete
concerning
the
Tri-Vnitie
.
Now
a
word
to
that
point
,
that
Christ
is
GOD
:
which
although
it
appeare
sufficiently
in
the
Tri-Vnity
before
proued
,
by
this
anagogicall
doctrine
:
yet
to
that
second
person
in
particular
,
is
that
which
followeth
.
Esay
7.
14
,
it
is
said
of
Christ
,
that
his
name
should
bee
called
Immanuel
;
but
in
the
historie
of
the
Gospell
,
in
Matthew
and
Luke
,
both
before
his
Conception
,
and
at
his
Circumcision
,
he
is
called
Iesus
.
It
is
therefore
meete
that
you
know
,
how
Iesus
is
Immanuel
or
God
with
vs.
The
writing
of
the
Name
of
IESVS
is
thus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ihsuh
,
though
according
to
the
rules
of
the
pronunciation
of
that
tongue
,
Iesu
,
and
according
to
the
ancient
abbreuiation
following
the
Hebrue
orthography
IHTS
.
In
which
Name
you
see
,
are
al
the
letters
of
the
greatest
ineffable
Name
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Iehouah
;
with
the
interposition
of
that
letter
of
rest
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
s.
for
then
was
God
reconciled
to
the
world
;
then
was
euerlasting
righteousnesse
brought
in
,
when
the
Word
became
flesh
.
This
is
that
glorious
Name
,
of
which
God
spake
by
the
Prophet
,
Behold
,
I
will
make
my
Name
new
in
the
earth
.
For
you
see
how
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
made
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
IESVS
.
This
is
that
Name
,
which
is
meet
for
the
Sonne
of
GOD
alone
,
and
cannot
bee
giuen
to
any
creature
,
because
it
is
a
Name
of
the
DEITIE
,
as
it
is
Hebr.
1.
It
is
that
Name
,
which
is
aboue
all
names
:
in
which
the
Angels
and
the
righteous
soules
triumph
;
at
which
the
powers
of
Hell
are
agast
and
tremble
;
to
which
the
whole
creature
yeeldeth
meek
obedience
.
This
is
that
Name
,
of
which
our
Lord
spake
,
Father
,
I
haue
manifested
thy
Name
vnto
men
,
the
Father
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Sonne
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
so
long
as
the
mysterie
of
the
Incarnation
of
God
was
hidde
,
so
long
that
Name
remained
vnsoundable
:
but
when
the
Word
became
flesh
,
and
dwelt
amongst
men
,
so
that
the
mysterie
was
reueiled
;
then
the
Name
,
which
was
before
not
to
be
pronounced
,
was
lawfully
pronounceable
.
That
as
the
Word
of
life
was
to
bee
seene
with
eyes
,
and
handled
with
handes
;
so
that
glorious
Name
might
also
be
beaten
betweene
our
lippes
and
teeth
;
and
this
by
the
interposition
of
that
letter
of
rest
.
The
Iewes
knowing
this
reason
of
this
great
mysterie
,
&
moued
with
the
reuerence
thereof
,
durst
neuer
pronounce
that
Name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
in
stead
thereof
,
Adonai
or
Elohim
.
Let
it
not
trouble
you
,
that
Iudah
the
sonne
of
Iacob
was
called
by
such
a
name
,
as
had
these
foure
letters
therein
,
with
the
addition
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
d
,
thus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Iehudah
:
but
rather
wonder
and
learne
,
how
by
these
sacramentes
the
children
of
GOD
before
the
Incarnation
,
exercised
their
faith
,
saluted
the
promises
afarre
off
,
and
saw
that
our
Lord
should
enter
into
our
earthly
tabernacle
,
by
the
doore
of
Iudahs
flesh
;
for
so
much
the
letter
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Daleth
importeth
.
To
which
mysterie
the
heauenly
Poet
alluding
,
triumphed
with
that
double
ioy
,
Psal
.
24.
Lift
vp
your
heads
yee
gates
,
and
be
ye
lift
vp
yee
euerlasting
doores
,
&c.
foreseeing
the
descension
of
GOD
the
Sonne
,
by
the
gate
of
our
flesh
,
and
the
ascension
of
our
flesh
by
Christ
,
into
the
heauenly
places
:
both
which
he
celebrated
by
that
repetition
.
Compare
with
this
place
,
Gen.
39.
35.
and
49.
8.
9.
10.
11.
12.
and
Reuelat
.
5.
5.
and
other
places
as
you
shal
reade
,
and
vnderstand
them
:
and
with
all
consider
,
how
the
ancient
Fathers
haue
prided
themselues
with
the
seuerall
letters
of
this
Name
,
to
keepe
in
remembrance
by
their
owne
names
,
a
thing
neuer
to
bee
forgotten
,
The
Incarnation
of
our
Lord.
As
Abram
assumed
h.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
was
called
Abraham
.
Oshea
tooke
i.
and
was
called
Ioshua
,
as
you
know
.
Neyther
againe
let
it
trouble
you
,
that
some
do
write
this
name
thus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
ISV
,
because
(
say
they
)
the
letter
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
s.
turned
vpward
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
as
much
as
the
double
he
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
omitted
.
I
know
no
reason
for
this
,
but
many
authorities
against
it
,
as
you
may
know
by
that
which
is
and
shall
be
said
,
though
I
let
passe
a
very
great
number
.
Now
consider
the
name
in
euery
letter
,
and
see
what
cloudes
of
witnesses
there
are
,
that
Christ
is
God
and
man
:
and
learne
by
the
Name
it selfe
,
how
Christ
is
the
Character
or
ingraued
Image
of
the
person
or
subsistence
of
the
Father
,
Hebrewes
1.
13.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
Is
the
Crowne
or
Diademe
of
the
ineffable
Name
of
GOD
,
and
signifies
the
Godhead
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
u.
Pretends
the
Tree
of
life
:
for
it
is
a
thing
much
noted
among
the
learned
of
the
Hebrue
tongue
,
that
this
letter
is
neuer
put
radically
in
any
naturall
Hebrue
word
,
either
in
the
beginning
or
end
thereof
,
but
is
as
the
Tree
of
life
,
in
the
middest
of
the
Paradise
of
God.
The
double
letter
h.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
signifieth
,
that
Christ
,
concerning
his
Deitie
,
is
essentially
vnited
to
the
Humanitie
;
and
concerning
his
Humanitie
,
vnited
also
essentially
to
the
Deitie
;
and
that
by
the
Holy
Ghost
.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
h.
is
a
spirit
or
breath
:
therefore
is
Christ
in
himselfe
,
or
in
respect
of
his
Deitie
,
the
superiour
Wisedome
of
the
Father
,
and
the
Sonne
of
GOD
,
not
made
,
but
begotten
.
Prou.
8.
22.
In
the
creature
,
or
with
respect
of
his
Humanitie
,
the
inferiour
wisedome
of
GOD
;
not
begotten
,
but
made
,
and
created
,
Ecclus.
24.
11.
12.
Now
the
letter
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
s.
hath
many
things
therein
to
bee
considered
.
For
you
may
not
thinke
,
that
it
was
taken
by
chaunce
into
this
Name
;
but
for
the
Notory
,
and
for
the
Geometrie
.
For
the
Notory
,
I
haue
obserued
that
the
Theologians
,
both
of
the
old
and
new
Testament
,
haue
celebrated
thereby
;
first
,
the
rest
or
dwelling
of
the
Godhead
in
him
,
as
Esay
.
42.
vers
.
1.
and
●o
.
1.
vers
.
33.
Then
the
rest
,
or
●ie
all
beeing
of
the
world
in
Christ
before
the
creation
:
and
the
restoring
of
the
world
by
his
suffering
:
wherein
the
iustice
of
God
rested
,
or
came
to
a
period
,
as
Esay
.
53.
11.
He
shall
see
the
trauell
of
his
soule
,
and
be
satisfied
.
Lastly
,
that
great
Iubile
or
Sabbath
of
Sabbaths
in
the
world
to
come
,
when
all
the
creature
shall
rest
from
corruption
.
Secondly
,
they
learned
thereby
,
the
euerlasting
Anointing
of
Christ
to
bee
our
King
,
our
Priest
and
our
Prophet
.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
head
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
to
anoint
.
Hitherto
belongs
that
of
the
45.
Psal
.
Thou
art
anointed
with
the
oyle
of
gladnesse
aboue
thy
fellowes
.
And
in
particular
;
I
have
found
Dauid
(
or
my
beloued
)
seruant
,
with
my
holy
oyle
haue
I
anointed
him
:
that
for
his
Kingdome
.
Dan.
9.
24
,
speakes
of
his
Priesthood
:
To
finish
the
wickednesse
,
to
seale
vp
the
sinnes
,
&c.
and
to
ancint
the
most
Holy.
Esay
.
61.
of
his
Prophecie
;
Therefore
hath
the
Lord
anointed
mee
,
hee
hath
sent
mee
to
preach
,
&c.
For
this
cause
was
there
no
Anointing
in
the
old
Testament
,
but
typicall
,
as
a
shadow
of
the
good
things
that
were
to
come
;
so
that
when
He
came
,
all
these
anoyntings
ceased
;
both
of
the
Leuiticall
Priesthood
,
for
Thou
art
a
Priest
for
euer
.
Heb.
7
:
and
of
the
Kingdome
;
for
Hee
shall
raigne
ouer
the
house
of
Iacob
for
euer
:
Luk.
1.
33.
And
for
his
Prophecie
he
saith
,
Whatsoeuer
I
haue
heard
of
my
Father
,
I
haue
made
knowen
vnto
you
.
The
whole
scope
of
the
new
Testament
is
to
this
effect
.
Now
the
Geometrie
hath
also
many
mysteries
:
first
,
it
is
one
semicircle
with
three
branches
;
the
mysterie
of
the
Trinitie
in
the
Vnitie
:
all
whose
dignities
of
Vertue
and
Power
,
&c.
are
coequall
in
all
,
and
in
euery
person
,
intirely
,
and
indiuisibly
;
and
therefore
in
our
Lord
also
:
according
to
that
saying
of
the
Angell
,
The
holy
Ghost
shall
come
vpon
thee
,
and
the
power
of
the
most
High
shall
euershadow
thee
;
therefore
also
that
holy
thing
which
shall
be
borne
of
thee
,
shall
be
called
the
SONNE
of
GOD.
Shall
I
tell
you
what
Lectures
the
Diuines
haue
made
vpon
the
text
of
this
letter
:
Z●ch
.
11.
13
,
did
reade
herein
that
goodly
price
,
at
which
the
wicked
Iewes
did
value
him
.
For
●
.
i.
in
the
Hebrue
Arithmeticke
is
tenne
;
so
the
three
tennes
in
the
triple
Crowne
of
this
letter
,
are
the
thirtie
pieces
of
siluer
,
which
the
traytour
tooke
to
betray
that
precious
blood
,
which
was
too
deare
a
raunsome
for
the
whole
world
.
And
one
in
another
place
said
;
They
haue
sold
the
Iust
for
siluer
.
Consider
the
letter
and
euerie
part
thereof
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
This
inferiour
semicircle
is
the
creature
,
the
earthly
Paradise
,
in
the
middest
of
which
is
the
Tree
of
life
.
And
that
thus
the
letter
vau●
is
one
part
,
and
signifies
in
that
tongue
,
a
nayle
,
if
you
will
,
that
nayle
,
that
pierced
his
tender
handes
and
his
beauteous
feete
,
to
which
if
you
adde
the
iod
reuersed
,
you
may
well
perceiue
the
figure
of
the
whole
Crosse
,
that
Tree
of
life
,
which
bare
that
heauenly
fruite
;
that
spirituall
food
,
whereof
Adam
and
his
faithfull
children
,
which
ouercome
,
may
cate
and
liue
for
euer
.
Reuel
.
2.
7.
Thus
you
may
see
,
how
the
Word
became
flesh
,
and
dwelt
among
vs.
You
may
see
that
riddle
of
the
Angel
to
Esdras
,
2.
Booke
,
chap.
5.
vers
.
37.
expounded
:
The
image
of
that
Word
,
from
which
,
and
whereto
,
the
bookes
of
both
the
Testaments
do
found
.
You
may
see
what
confidence
wee
may
haue
in
that
promise
of
Christ
,
who
in
the
dayes
of
his
flesh
said
,
Whatsoeuer
you
shall
aske
the
Father
in
my
name
,
hee
will
giue
is
you
,
Ioh.
16.
23
But
after
his
Ascension
,
the
myracles
that
are
to
bee
done
in
that
Name
,
are
more
stupēdious
,
Mark.
16.
17.
And
againe
,
He
that
beleeueth
in
me
,
greater
workes
then
these
shal
he
do
,
for
I
goe
to
the
Father
.
Beholde
the
mysterie
of
it
,
cause
it
to
ascend
,
and
describe
that
circle
,
whose
center
is
euery
where
,
whose
circumference
is
no
where
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
are
the
superior
and
inferior
conduit-pipes
soudered
together
,
(
as
the
Hebrues
speake
)
now
the
higher
influences
,
the
Spirit
and
Graces
of
God
are
not
giuen
by
measure
:
and
the
refluences
so
great
,
as
that
Whosoeuer
beleeueth
,
out
of
his
bellie
shall
arise
fountaine
:
of
liuing
water
,
springing
vp
vnto
eternall
life
.
O
glorious
Name
!
O
sacred
Mysterie
!
by
which
you
may
wel
perceiue
,
that
there
is
greater
Vnitie
betweene
the
Deitie
and
the
Humanitie
,
then
by
any
wordes
of
Contiguitie
,
or
Continuitie
,
may
bee
expressed
.
You
may
well
perceiue
,
how
according
to
that
place
of
the
89.
Psalme
,
He
the
first
borne
;
or
as
Iohn
saith
,
Chap.
1.
The
onely
begotten
of
the
Father
,
is
made
higher
then
the
Kings
of
the
earth
.
Here
is
our
righteousnesse
,
our
sanctification
,
and
redemption
complete
:
here
is
our
adoption
and
reward
:
our
consolation
,
our
life
,
and
religion
:
our
reuerence
,
and
our
feare
:
yet
our
ioy
and
boldnesse
:
all
in
all
:
The
presence
of
God.
I
may
not
say
what
experience
hath
taught
mee
,
by
this
magnificent
and
admirable
Name
;
neyther
am
I
able
to
giue
due
honour
thereunto
.
My
thoughts
are
swallowed
vp
,
when
I
consider
the
other
great
mysteries
which
this
one
letter
doth
import
:
the
mysterie
of
the
triple
world
;
the
mysterie
of
mercy
and
of
Iustice
;
of
Election
,
and
Reprobation
;
of
that
great
Iubile
,
or
Sabbath
of
Sabbaths
,
when
that
which
is
aboue
,
shal
again
descend
,
to
restore
the
creature
from
corruption
and
change
,
into
that
nimietie
or
excesse
of
Goodnes
,
wherein
it
was
created
.
But
these
things
are
therefore
here
to
bee
omitted
,
because
the
discourse
thereof
were
long
,
and
because
they
are
rather
consequents
,
then
premises
to
the
question
.
To
tell
you
at
once
,
&
to
make
an
end
of
this
argument
:
The
whole
Nation
of
the
learned
Iewes
confesse
,
that
the
Messiha
should
bee
called
by
this
great
Name
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
To
which
purpose
,
there
are
,
besides
these
which
haue
been
brought
,
many
places
of
Scripture
,
which
in
the
Hebrue
veritie
are
most
direct
,
though
by
our
translations
they
might
seeme
somewhat
harsh
.
They
hold
,
I
say
,
that
Hee
must
be
both
God
and
Man
:
and
in
a
word
,
there
is
nothing
which
wee
Christians
doe
affirme
concerning
our
Lord
,
but
the
euidence
of
Scripture
doth
compell
them
to
confesse
it
.
Onely
they
differ
in
this
,
from
vs
;
whether
This
Iesus
be
that
Christ
that
should
come
into
the
worlde
;
though
this
also
be
a
thing
not
questionable
,
as
you
may
learne
of
Daniel
9.
vers
.
24.
25.
26.
&
2.
Esd
.
7.
vers
.
28.
29.
Although
the
common
errour
and
expectation
of
the
Iewes
,
was
of
a
terrestriall
Monarchy
;
yet
the
best
learned
of
them
agree
,
that
the
Kingdome
of
Christ
is
not
of
this
world
.
For
they
remember
that
place
in
the
Testament
of
Iacob
:
The
Scepter
shal
not
depart
from
Iuda
,
till
Shiloh
come
.
By
which
it
followes
,
that
whē
Messiha
shal
come
,
there
should
bee
no
more
shew
of
an
earthly
kingdome
.
That
of
Zach.
9.
9.
is
as
direct
,
Ierusalem
,
behold
,
thy
king
commeth
vnto
thee
poore
.
They
remember
also
that
in
the
21.
Psalme
,
I
am
a
worme
and
no
man
,
a
shame
of
men
and
the
contempt
of
the
people
.
And
that
also
of
Esay
.
53.
Hee
hath
neyther
forme
nor
beautie
:
when
we
see
him
,
there
shall
be
no
forme
that
we
should
desire
him
.
He
is
despised
&
reiected
of
men
,
&c.
Reade
the
whole
Chapter
and
the
Psalme
,
compare
them
with
the
histories
of
his
Passion
,
and
behold
Him
on
the
Crosse
,
in
the
horror
of
his
anguish
,
&
extreme
perplexitie
.
'S' superimposed on 'T'
Were
it
to
any
purpose
to
make
you
know
,
what
the
ancient
Philosophers
,
who
knew
not
the
Scriptures
,
haue
thought
of
this
matter
?
all
speaking
this
one
thing
,
which
the
light
that
GOD
hath
giuen
to
mankind
,
did
make
them
know
,
although
they
concealed
their
intendiment
by
diuers
names
.
Yet
Hermes
called
him
plainely
the
Sonne
of
GOD.
Zoroaster
,
the
Vnderstanding
of
his
Father
.
Pythagoras
,
Wisedome
;
as
Paul
and
Salomon
,
euery
where
,
and
particularly
,
Prouerb
.
8.
and
in
the
booke
of
that
title
.
Parmenides
named
him
The
Sphere
of
Vnderstanding
.
Orpheus
termed
him
Pallas
,
to
the
same
effect
as
the
other
,
if
you
know
the
fable
:
and
yet
hee
speakes
more
plainely
to
the
Trinitie
,
in
his
Hymnes
of
the
Night
,
of
the
Heauen
,
and
of
the
Ayre
.
Platoes
separate
Ideas
meane
nothing
else
:
and
in
fumme
,
as
many
of
the
Philosophers
,
as
were
worth
any
thing
,
were
not
ignorant
of
this
thing
.
But
I
feare
,
these
authorities
are
with
you
of
little
worth
:
yet
haue
I
brought
them
,
that
you
may
see
how
wee
are
furnished
with
all
kinde
of
proofes
,
and
how
you
doe
contemne
all
maner
of
testimony
.
If
this
which
I
haue
said
,
perswade
you
to
looke
better
to
the
foundation
of
your
faith
,
it
is
sufficient
:
if
it
perswade
you
nothing
,
then
haue
I
done
contrary
to
the
Commandement
,
which
forbiddeth
to
cast
pearles
before
swine
.
But
yet
I
hope
,
that
God
will
not
suffer
you
to
bee
ledde
any
longer
by
that
Spirit
of
Antichrist
,
against
which
S.
Iohn
doth
so
often
warne
vs.
For
I
doe
you
to
witte
,
that
this
your
heresie
is
no
new
thing
,
but
euen
as
ancient
as
the
Apostles
time
.
For
,
the
reason
of
Iohns
writing
of
his
Gospell
,
was
,
to
proue
the
Godhead
of
Christ
,
against
the
Heretikes
that
denied
it
in
his
owne
time
.
And
truely
,
I
maruell
that
you
,
who
haue
receyued
this
Heresie
from
the
rotten
bones
of
Arrius
,
should
not
prouide
for
your
safetie
as
he
did
.
He
denied
the
authoritie
of
S.
Iohns
writings
to
be
authenticall
.
And
why
?
because
this
earth-bred
Gyant
,
which
would
pul
Christ
,
out
of
the
throne
of
his
Deitie
,
should
with
his
lightening
be
suddenly
burnt
.
Beleeue
you
the
Scripture
?
Is
Iohns
authoritie
sufficient
?
then
the
case
is
plaine
.
We
are
in
him
that
is
true
,
in
his
Sonne
Iesus
Christ
,
who
is
very
God
,
and
eternall
life
.
1.
Ioh.
5.
20.
Can
you
now
confer
this
Scripture
with
that
place
,
I
haue
said
ye
are
Gods
,
and
not
be
ashamed
?
I
and
the
Father
are
one
.
The
Iewes
vnderstood
,
that
hee
herein
professed
himselfe
to
be
very
GOD
:
and
are
you
his
enemie
more
then
they
?
Read
Ioh.
10.
vers
.
30.
and
33.
and
34.
and
you
may
vnderstand
the
meaning
of
both
places
.
The
diuels
acknowledged
him
to
be
GOD
of
Infinite
power
:
I
know
thee
who
thou
art
,
euen
that
Holy
one
of
God
:
And
wil
not
you
cōfesse
as
much
as
the
diuels
?
But
this
is
more
then
I
thought
to
say
,
only
you
may
see
hereby
,
that
we
speake
no
other
thing
then
Christ
himselfe
,
euen
in
his
enemies
vnderstanding
,
said
.
Now
if
you
could
see
a
little
the
folly
of
your
owne
opinion
;
that
were
inough
to
cause
you
to
put
on
a
better
mind
.
I
wil
touch
it
as
lightning
doth
touch
the
ground
:
for
if
you
be
willing
to
be
reformed
,
there
is
no
doubt
,
but
you
may
propound
it
to
the
learned
Diuines
,
and
be
fully
satisfied
.
You
say
Christ
is
onely
man
,
but
yet
indued
with
the
infinite
Power
of
GOD.
Here
first
you
doe
iniurie
to
the
Highest
,
to
make
the
Power
of
God
to
bee
accidentall
vnto
him
:
whereas
hee
is
purus
actus
,
absolute
perfection
,
and
without
shadow
of
change
:
his
Beeing
is
most
simple
and
pure
,
not
capable
of
accidents
.
Then
his
Being
is
such
,
as
no
addition
can
be
made
thereto
,
to
make
it
more
thē
it
is
:
therfore
it
is
necessary
,
that
he
be
euer
actually
whatsoeuer
he
may
be
.
Besides
,
His
Being
is
infinitely
distant
from
Not
Being
;
therfore
his
Power
is
inseparable
.
Again
,
if
there
come
any
thing
to
God
as
an
accident
,
it
must
come
vnto
him
frō
himselfe
,
or
els
frō
another
:
not
frō
another
,
for
he
is
impassible
,
or
such
as
cānot
suffer
violence
:
not
frō
himselfe
;
for
all
such
accidents
do
proceed
a
potentia
,
that
is
,
frō
the
imbecillity
,
or
imperfection
of
the
subiect
:
but
his
Being
is
most
simple
,
&
infinitely
perfect
.
Again
,
all
accidents
do
rise
frō
the
matter
,
forme
or
composition
of
the
subiect
.
In
him
is
neither
matter
,
forme
,
nor
composition
.
Now
all
things
we
see
in
this
world
,
do
consist
,
ex
actu
&
potentiâ
,
of
Perfection
from
God
,
&
imperfection
frō
thēselues
:
for
of
thēselues
they
are
non
entia
,
absolutely
nothing
.
Yea
,
euen
the
very
Angels
,
and
the
soule
it selfe
,
are
partakers
of
this
compositiō
:
(
for
nothing
is
purus
actus
,
but
God
alone
)
therefore
are
they
subiect
to
accidents
;
yet
they
which
come
neerest
to
perfection
,
are
most
free
from
accidents
;
as
that
which
is
meere
perfection
,
hath
no
accidents
at
al.
Know
then
,
that
all
the
dignities
of
God
are
in
him
essentially
one
God.
For
the
Goodnes
of
God
,
his
Power
,
his
Wisedome
,
his
glory
,
&c.
beeing
all
infinite
,
do
of
necessity
concur
in
the
nature
of
Infinity
.
Whence
it
followeth
,
that
whatsoeuer
is
in
him
,
is
essentially
himselfe
:
therefore
the
power
of
God
is
not
accidentall
,
or
such
as
may
be
imparted
to
a
man.
The
learned
Hebrues
according
to
this
do
hold
,
that
Eusoph
or
Infinitie
,
is
not
to
bee
numbred
among
the
other
attributes
of
God
:
because
it
is
that
abstract
Vnity
,
wherinto
they
all
essentially
concurre
,
&
from
which
they
al
essentially
proceed
.
And
hēce
by
the
way
take
another
strong
argument
to
the
former
question
:
for
if
GOD
bee
essentially
a
Father
,
then
the
terme
correlatiue
a
Sonne
,
must
bee
in
the
Godhead
also
,
and
that
essentially
.
But
now
againe
see
another
folly
in
your
supposition
.
The
worke
of
our
redemption
is
a
worke
of
infinite
goodnesse
,
mercie
,
power
,
wisedome
and
glory
;
therefore
it
followeth
,
that
Christ
the
worker
,
had
infinite
mercie
,
power
,
wisedome
,
&c.
Now
I
demaund
;
had
Christ
this
infinite
goodnesse
and
power
,
so
giuen
to
him
of
God
,
that
the
Father
himselfe
had
in
the
meane
time
none
?
This
you
dare
not
say
,
for
that
were
to
say
,
that
GOD
did
cease
to
bee
GOD
;
which
cannot
stand
with
his
Eternitie
.
Now
if
GOD
the
Father
had
,
notwithstanding
this
absolute
infinite
Power
of
Christ
,
of
which
he
spake
,
All
power
is
giuen
vnto
me
,
both
in
heauen
and
in
earth
:
then
it
followeth
that
either
there
were
two
infinities
of
Power
;
or
else
that
these
two
which
had
this
infinite
Power
,
were
all
one
Infinite
.
The
first
is
against
the
nature
of
Infinitie
:
or
that
is
absolutely
infinite
,
which
so
comprehendeth
all
things
,
as
that
it
leaueth
nothing
without
it selfe
,
and
yet
is
not
comprehended
of
any
other
.
Besides
,
if
you
would
say
,
that
the
Father
and
the
Sonne
had
each
of
them
seuerall
indiuisible
infinite
Powers
;
it
must
follow
,
that
neither
of
their
Powers
were
absolutely
infinite
:
because
each
of
them
had
not
the
infinite
Power
of
the
other
:
And
besides
,
that
both
these
infinite
Powers
must
bee
conioyned
with
infinite
weakenesse
,
because
they
must
be
mutually
subiected
to
the
infinite
Power
one
of
the
other
.
but
both
these
things
are
impossible
.
So
you
see
,
that
two
Infinities
can
by
no
meanes
stand
together
:
therefore
it
followeth
,
that
these
two
,
to
wit
,
the
Father
and
the
Sonne
,
are
in
Being
one
,
and
that
of
infinite
Power
;
and
this
is
that
which
I
striue
for
:
which
,
as
you
see
,
I
haue
concluded
by
your
owne
assertion
.
The
time
would
faile
mee
,
to
lay
before
your
eyes
the
manifold
vntrueths
,
which
would
insue
of
your
position
which
sauoureth
neyther
of
witte
,
iudgement
,
nor
learning
:
And
therefore
I
see
,
how
they
which
haue
once
departed
from
the
trueth
,
must
of
necessitie
runne
into
infinite
absurdities
.
Therefore
looke
backe
,
and
be
ashamed
of
such
new-fangled
toyes
,
as
you
do
dayly
imagine
,
which
in
trueth
doe
argue
the
great
inconstancie
and
vanitie
of
your
minde
,
and
withall
,
such
palpable
blindnesse
of
vnderstanding
,
as
the
darknesse
of
Egypt
.
For
tell
mee
without
selfe-liking
,
what
sound
iudgement
doth
this
argue
,
to
be
driuen
about
with
euery
wind
of
doctrine
?
a
Protestant
,
a
Brownist
,
an
Anabaptist
,
an
Antichrist
.
What
bringing
vp
?
what
gift
of
learning
and
knowledge
haue
you
,
that
you
should
presume
to
oppose
your
sentence
,
against
the
faith
and
doctrine
of
all
the
Christian
Churches
in
the
world
?
Blush
,
and
learne
with
meekenesse
the
trueth
of
that
Word
,
which
is
able
to
saue
your
soule
.
You
may
see
by
your
owne
miserable
experience
,
what
it
is
to
forsake
the
Vnitie
of
Faith
,
and
the
Communion
of
the
Saints
,
who
imbrace
the
trueth
of
Gods
word
,
and
haue
manifest
tokens
that
they
are
the
true
Church
,
to
wit
,
The
word
of
God
truely
taught
,
and
the
Sacraments
duely
administered
.
What
if
there
want
perfection
?
The
Church
militant
must
euer
confesse
;
I
am
louely
,
yet
blacke
▪
For
it
is
impossible
that
any
Church
should
be
without
imperfectiō
,
so
long
as
the
world
standeth
:
but
at
the
end
it
shall
bee
presented
without
spotte
or
wrinkle
.
Therfore
remēber
from
whence
you
are
fallen
,
&
repēt
,
&
do
the
works
of
righteousnes
,
lest
Christ
,
whō
you
so
despite
,
come
against
you
shortly
.
The
worke
of
Christianitie
is
not
in
foolish
questions
,
and
disputing
about
needlesse
subtilties
,
but
in
doing
the
workes
of
trueth
and
righteousnesse
.
Pray
and
endeuour
your selfe
thereto
.
And
till
such
time
as
GOD
for
his
Christs
sake
,
vouchsafe
to
haue
mercie
on
you
,
the
enemie
of
his
SONNE
,
and
giue
you
grace
to
repent
of
this
great
wickednesse
,
I
am
neither
your
friend
,
nor
yet
your
foe
.
Alecsander
Gil.
FINIS
.