Treatise Concerning the Trinity of Persons in Unity of the Deity, Treatise
THE TREATISE.
THough many things diſcouraged mee to write vntounto 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 vntounto 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 eueryevery 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 onelyonly work of ye holy Ghoſt to work this faith and knowledge in the heart of man, yet neuertheles, God hath not left vsus deſtitute of meanes, whereby to come to this faith and knowledge; but hath alſo with his word, giuē vsus a reaſonable ſoule & vnderſtanding, whereby to grow in the knowledge of himſelf & his will. For whē Adam was created, he had giuen vntounto 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 yt man before his fal, had much more perfit vnderſtanding of ye Godhead, thē it is poſsible for him to hauehave, 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 onelyonly, euen as mans will. For then it ſhould follow that wee were inferiour to bruit beaſts, who hauehave 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 eueryevery man that commeth into the world, not onelyonly his choſen with knowledge of his ſauing trueth, but euen generally eueryevery 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 vponupon Faith. So that as Faith, Heb. 11. 1. is ſayd to be foreign, 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 onelyonly ſuch a knowledge, as the deuils & wicked men hauehave: but to beleeue, and hauehave confidence in this God, is that particular concluſion, & that faith which cauſeth vsus to hauehave hope in his promiſes. Therefore ſaid Chriſt, HaueHave fayth in God: that is, ſtriue to know God, that knowing, you may hauehave 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 eueryevery 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 hauehave 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 vsus withall his word, as a greater light whereby our leſſer lights might become more ſhining: That he hath giuen vntounto vsus 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 hauehave 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 onelyonly worke of God, to make that knowledge to become fruitful, by laying it ſo vntounto 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 hauehave 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 vntounto eueryevery 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 vsus light of vnderſtanding, whereby to yeeld a reaſon of the Hope that is in vsus; a reaſon I ſay euen of eueryevery article of our Faith: let vsus with holy reuerence come vntounto the thing in queſtion, and ſee what reaſon wee hauehave 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 onelyonly 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 giuegive you alſo a reaſon of our faith, concerning that matter: taking this onelyonly as granted, which is rife in eueryevery 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 onelyonly worthie of endleſſe louelove 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 vntounto 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 hauehave 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 eueryevery 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 hauehave been firſt, and contradictories might hauehave 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 eueryevery thing, is in the proximitie or approch thereof vntounto the firſt cauſe. But eueryevery 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 vntounto you, that likewiſe to be Infinite, and that not onelyonly 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 onelyonly, 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 hauehave 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 eueryevery 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 hauehave 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 giuegive 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 eueryevery thing els, paſt, preſent, and to come; and this not once onelyonly, 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 eueryevery 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 hauehave reaſoned from the Wiſedome and Power of God: ſo might I reaſon from all his other Dignities: ſo that for one reaſon which I hauehave brought. I might hauehave 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 eueryevery finite creature which we can caſt our eies vntounto, 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 eueryevery 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 eueryevery creature, Col. 1. 15. But none can bee like vntounto God in his Being, who is not very God: therefore Chriſt the onelyonly 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 onelyonly this inſtance which I hauehave 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 onelyonly GOD: as for many other reaſons, both from the Iuſtice, and MercieMercy, and Wiſedome of GOD, though to a well ſighted vnderſtanding I might ſeeme to hauehave layd a precious foundation of Philoſophie diuine and natural: yet to you I might rather ſeeme perhaps to hauehave 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 hauehave 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 vntounto 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 eueryevery 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 vntounto 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 vntounto 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 vntounto any other? how is he then the Authour of our conſolation? and how is hee ſaid to leade vsus into all trueth, &c? Vnderſtand what I meane: Hee is not a Beginner vntounto any other of the ſame Infinite Eſſence or Being with himſelfe. For the beginnings which I ſpake of before, are in ye 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 eueryevery 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 hauehave 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 hauehave 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 onelyonly; 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 louelove 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 onelyonly in order, and not in time.
For the particular phantaſie of ſuch an obiect, is before the obiect, and makes it to hauehave 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 hauehave I very briefly ſhowne not many reaſons, but rather how that many reaſons may bee ſhowen for this Chriſtian aſſertion: yet hauehave I ſhowen ynough to perſwade any reaſonable man, to yeelde meekely vntounto 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 eueryevery mans vnderſtanding. Now giuegive me leaue to ſpeake a little to thoſe arguments which hauehave 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 onelyonly 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 hauehave 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 vponupon 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. VntoUnto vsus a childe is borne, there is his Manhood: and vntounto vsus 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 vntounto 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 foreign Iehouah, which is neuer giuen to any creature. Zach. 9. 9. proues him God and man. What ſhall I cyte vntounto you that of the ſecond Pſlam? Thou art my Sonne, this day hauehave 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 onelyonly 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 ye firſt 3. words of the Law, foreign 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 foreign bresbith, and ſee what it may ſignifie by that part of the Cabala which they call Notariacon, foreign b. the firſt letter of ben, ſignifieth the Sonne: foreign r. the firſt of ruach, ſignifies the Holy Ghoſt: foreignn a. the beginning of av. is ye Father: foreign s. the firſt of Sabbath importeth reſt: … the beginning of the ineffable name of God foreign and not there onelyonly, 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 vntounto nothing, doth ſignifie GOD. foreign. 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 vntounto Chriſt, as the Apoſtle doth comment vponupon 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 eueryevery thing by his powerfull word: that is, the Sonne: and elſewhere, In him (Chriſt) wee liue and moue (after the Creation) and hauehave our Being (before the Creation.) And for this cauſe doth Iohn begin the law of merciemercy 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 merciemercy, &c. but onelyonly 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 louelove 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, foreign 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 foreign bará, be thus made plurall, that it may hauehave concordance with the plurall foreign Elohim.
You will aske, why theſe letters, foreign. b. r. a. foreign. a. are twice put, ſeeing in this preciſeneſſe, no ſuch ſuperfluitie ſhould hauehave needed.
I tell you, that it is not done, but to intimate vntounto vsus 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 vntounto the Godhead, perfect aboue perfection, without any reſpect vntounto the creature, it imports that Infinitie, that Eternitie, that Power, that Wiſedome, which is aboue all things, and giues vntounto 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 foreign that of vnitie, foreign. and that of perfection. foreign. 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 vntounto 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 hauehave 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 vsus. The writing of the Name of IESVS is thus foreign 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, foreign Iehouah; with ye interpoſition of that letter of reſt foreign 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 foreign is made, foreign 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 hauehave manifeſted thy Name vntounto men, the Father foreign the Sonne foreign.
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 foreign 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 foreign d, thus foreign 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 foreign 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 hauehave 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. foreign 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 foreign. ISV, becauſe (ſay they) the letter foreign s. turned vpward foreign is as much as the double he foreign 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 eueryevery 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.
foreign i. Is the Crowne or Diademe of the ineffable Name of GOD, and ſignifies the Godhead.
foreign. 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. foreign. 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 foreign. 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 foreign. 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 hauehave obſerued that the Theologians, both of the old and new Teſtament, hauehave 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 foreign is the head of foreign 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 hauehave 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 hauehave heard of my Father, I hauehave made knowen vntounto 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 eueryevery perſon, intirely, and indiuiſibly; and therefore in our Lord alſo: according to that ſaying of the Angell, The holy Ghoſt ſhall come vponupon 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 hauehave made vponupon 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 hauehave ſold the Iuſt for ſiluer.
Conſider the letter and euerie part thereof. foreign 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 vsus. 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 hauehave in that promiſe of Chriſt, who in the dayes of his fleſh ſaid, Whatſoeuer you ſhall aske the Father in my name, hee will giuegive is you, Ioh. 16. 23 But after his Aſcenſion, the myracles that are to bee done in that Name, are more ſtupē dious, 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 eueryevery where, whoſe circumference is no where. foreign. 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 vntounto 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 onelyonly 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 giuegive 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: foreign. To which purpoſe, there are, beſides theſe which hauehave 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. OnelyOnly they differ in this, from vsus; 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 vntounto 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.
But you will ſay, what is this Iudaiſme in the letters of his Name, for argument to proue that hee is God? Is it more then if wee ſhould write the name of Chriſt with the laſt letter thereof capitall, Chris T; becauſe it may repreſent the croſſe? or els the two laſt letters ſo enterlaced, that they may hauehave reference to the ſerpent in the wildernes, becauſe that was alſo a figure of CHRI? Though I had here to anſwere for the Cabala of eueryevery of the 72 languages of the Confuſion, yet I ſay only thus: If after all this that I hauehave ſaid, you will ſtill be contentious, I hauehave no ſuch cuſtome, but I am well content, that either thus, or by any other means, a Christian man ſhould hold that in perpetuall memorie, which is his Ioy, his Victorie, his Crowne, his Happines in this world, and in the world to come.
Were it to any purpoſe to make you know, what the ancient Philoſophers, who knew not the Scriptures, hauehave 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, eueryevery 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 hauehave 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 hauehave ſaid, perſwade you to looke better to the foundation of your faith, it is ſufficient: if it perſwade you nothing, then hauehave 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 vsus. 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 hauehave 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 hauehave 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 onelyonly 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 vntounto 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 vntounto 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 ye matter, forme or compoſition of ye 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, merciemercy, power, wiſedome and glory; therefore it followeth, that Christ the worker, had infinite merciemercy, 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 vntounto 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 hauehave 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 hauehave 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 eueryevery wind of doctrine? a Proteſtant, a Browniſt, an Anabaptiſt, an Antichriſt. What bringing vp? what gift of learning and knowledge hauehave 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 hauehave 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 hauehave merciemercy on you, the enemie of his SONNE, and giuegive you grace to repent of this great wickedneſſe, I am neither your friend, nor yet your foe.
Alecſander Gil.
FINIS.
End of the text · Alexander Gill, Treatise Concerning the Trinity of Persons in Unity of the Deity (1601)