A TREATISE concerning the Trinity of Persons in Unity of the Deity.  
Written to Thomas Mannering an Anabaptist, who denied that jesus is very God of very God: but man only, yet endued with the infinite power of God. (⸪)  
Imprinted at London by Simon Stafford, dwelling on Adling hill near Carter-lane. 160●.   

TO MY VERY Loving and dear friend Master Thomas White, a Citizen of Bristol.  
WHile I was at Norwich, in the year 1597. I writ this Treatise upon such occasion as appears therein, and delivered it unto that Heretic, that by himself, if God would, he might consider and be persuaded Since which time I have kept it by me: and though some of my private friends desired copies; yet allowing that wisdom of Solon, who would make no law against Patricide, lest the mention of the fact might give occasion to commit it: and withal considering that it is too s●mple and poor for the public view; I have hitherto refused to make it common. Yet now perceiving a present necessity, because that s ●me of late have wandered in this labyrinth: & withal remembering, that of any weakling shall hereafter entertain this opinion, he may, before he be wholly possessed therewith, find the absurdity of it and be reform▪ that many a novice in Christianity, who therefore doubts of the trueness of his Religion, because he finds no familiar reason to persuade, but only the rack 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 overplus, triumph in the goodness of God, who requires them to believe no more, than they may by that understanding, which he hath given them, be persuaded of: I have for their sakes, who may reap benefit thereby, set at nought all other Censurers, not guilty unto myself of any offence which I can commit in making it public. Such as it is, accept (good master White) as a parcel of that assertion, which may hereafter follow, of every article of our Christian faith; if God shall vouchsafe me understanding, leisure, and maintenance thereto. I therefore offer it unto you, both because I know you are diligent in reading books of good argument; and because I have none other means, whereby to show myself thankful for your manifold kindnesses and your love. At London, this 20. of April. 1601.  
Your loving and assured friend, A. G.   

THE TREATISE.  
THough many things discouraged me to write unto you of this Argument in such sort as I intent; considering that neither your daily reading of the Scripture, neither the persuasion of learned Divines can move you to accord unto the truth; though by manifest testimony of Scripture they convince your heresy: and most of all, that God hath left you to believe that lying spirit of Antichrist, who denieth that jesus is that Christ: Yet nevertheless, having some hope that God of his goodness 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 Son; I will as briefly as I can, lay down some few reasons of that faith, which every one that will be saved must hold. Whereby if I persuade you nothing, yet shall I obtain thus much; that you, who neither believed his word, nor yet opened your eyes to see the light of reasonable understanding, shall at last confess, that his word and judgements are holy and true. But before I come to the point, let me first persuade you, that although the knowledge of the holy Trinity be one of the most high mysteries which can be known or believed, and that it is the only work of the holy Ghost to work this faith and knowledge in the heart of man, yet nevertheless, God hath not left us destitute of means, whereby to come to this faith and knowledge; but hath also with his word, given us a reasonable soul & understanding, whereby to grow in the knowledge of himself & his will. For when Adam was created, he had given unto him all perfit knowledge meet for him. Now God, who created the world for no other purpose, than the manifestation of his own glory, might not leave that creature without understanding of the Godhead, who being by nature & creation the most excellent in this world, was made for that purpose especially above all other, to set forth his praise 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 man was created in the Image of God, you will not deny that man before his fall, had much more perfect understanding of the Godhead, than it is possible for him to have, till he come to know even as he is known, but that by him (you may say) this knowledge was lost: not lost, but corrupted only, even as man's will. For then it should follow that we were inferior to bruit beasts, who have in them a sensible knowledge meet for that end whereto they were created. Furthermore, it is not possible that man's sin should frustrate the end which God intended in his creation, but it is manifest, that man was created to know and honour the creator. Again, seeing in Christ all things consist, he being ordained of the Father before all worlds, in whom the world should be both created and restored; it is plain that this light of our understanding both proceedeth from him, and is restored in him, as it is said, joh. 1. He is that light which lighteneth every man that cometh into the world, not only his chosen with knowledge of his saving truth, but even generally every man with reasonable understanding, whereby we may know whatsoever is to be known of God: & how? even by the works of God, as it is plainly concluded, Rom. 1. 19, 20. Therefore are they not to be heard, who hold any thing without the compass of Faith, which is without the compass of Knowledge. For Faith ought so to be grounded on Knowledge, as Hope is grounded upon Faith. So that as Faith, Heb. 11. 1. is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an eviction or proof of things hoped for, though they be not seen▪ so may I say that Knowledge is the proof of things which are believed. For Faith is nothing else but the Conclusion of a particular Syllogism, drawn from the conclusion of an universal, which the knowledge of God had concluded, as it is manifest, jam. 2. 19 & Heb. 11. 3. By conference of which two places it appeareth, that this knowledge, of which I speak, this Historical Faith, as to believe that there is one God which made all things of nought, is only such a knowledge, as the devils & wicked men have: but to believe, and have confidence in this God, is that particular conclusion, & that faith which causeth us to have hope in his promises. Therefore said Christ, Have faith in God: that is, strive to know God, that knowing, you may have faith, and believe in him. And we see that in these things, where a bare faith without knowledge might seem to be most required, because as a man would think, there were no reason to be given of them, namely, concerning the maintenance of this life, and the resurrection to the life to come; both Christ and his Apostles use no other reasons, but such as every reasonable man may easily be persuaded 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 wheresoever he persuaded the worship of the true God among the Gentiles, he persuaded not by authority of Scripture, which amongst them had been very weak; but by such arguments as they knew to be sufficient even in themselves. If these things were not so; how then 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 believed, but it may also be known. Now knowledge (we know) is engendered by such principles as have truth in them, the which is evident of itself. So that by plain and reasonable understanding, a man may know whatsoever he believeth. You will say, To what purpose then serve the Scriptures? I answer: That God, infinite in goodness, hath together with this understanding & light of Nature, given us withal his word, as a greater light whereby our lesser lights might become more shining: That he hath given unto us not only an inward word, to wit, our natural understanding; but also an outward word, as a most illustrious Commentary, both of declaration and amplification of that text; whereby we may the better understand, whatsoever we ought to understand without it. But how then cometh it to pass, that all men have not Faith? And how is Faith said to be the gift of God? The first is answered, Rom. 1 21. and Ephe. 4. 18 For hardness of their heart, who when they knew God, did not glorify him as they ought: therefore their imaginations▪ became vain, & their foolish heart was full of darkness. And for this cause is Faith also said to be the gift of God. First, in respect of that knowledge whence it doth proceed, which knowledge is his gift. Secondly, because it is the only work of God, to make that knowledge to become fruitful, by laying it so unto man's heart, that the hardness thereof may be removed, that when we know God to be good and just, we also believe and worship him as we ought. Thirdly and most especially, because that God oftentimes pardoning the ignorance which men have of himself and the creature, doth so illumine the heart with 〈◊〉 holy Spirit, that it is suddenly 〈◊〉 without any previant knowledge, to faith and obedience. The truth whereof nevertheless doth not any whit impugn that which I say, That God hath given unto every man so much understanding as to know what he ought to believe, and to be satisfied for the reasons of his Faith, if he could open his eyes to see in the midst of what wondrous light he 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 proved, that God hath given us light of understanding, whereby to yield a reason of the Hope that is in us; a reason I say even of every article of our Faith: let us with holy reverence come unto the thing in question, and see what reason we have for our defence. I will therefore a while forbear to use the authority of holy Scripture; not that I esteem the weight or evidence of any reason comparable thereto: but only perceiving by that talk 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 will first propone the evidence of reasonable proof: and afterwards bring in the assent of holy Scripture, that you may perceive in what wondrous clear light you strive to be blind. And because I know not what your opinion is concerning God, (for he that denieth the Godhead of Christ, may as well deny the Godhead absolutely:) that being one step toward the question, I will proceed orderly, and give you also a reason of our faith, concerning that matter: taking this only as granted, which is rife in every man's knowledge, that both the terms of Contradiction, cannot be affirmed of the same Subject: that is, that one and the same thing cannot be both affirmed and denied, of the same Subject, at one time, and in the same respect.  
But first, by the Name of God, know that I mean an Eternal Being, infinite in goodness, in power, in wisdom, in glory, in virtue, and only worthy of endless love and honour. My reason is thus. If there be not a Being which had no beginning, then of necessity, that which was first existent or begun, must be a beginning unto itself, by causing of itself to be, when it was not. But this is impossible, that any thing should be a cause, and not be: for so should it both be and not be; therefore there is an eternal Being, which is the beginning, middle and end of all things, and himself without beginning, and this eternal Being we call God. My reason is plain to be understood; and remember what I have said, that I may go on.  
Whatsoever is without beginning, is also without ending; because it hath no Superior which might bring it to nothing: therefore God is eternal. Again, whatsoever comes to nothing, is corrupted by his contrary; but nothing can be opposite to God, therefore he is Eternal. Or else I might thus reason.  
Being and Not Being are such contraries, as one of them cannot spring out of another: for every thing, for the preservations sake of itself, doth repress and corrupt the contrary. Seeing then that there is Being, which could not possibly raise itself out of Not Being, it follows that Being had a primacy or priority before Not Being: and therefore of necessity must be eternal; for otherwise there was a time, wherein it might be said, that Being is Not Being, & so Not Being should have been first, and contradictories might have stood together: but both these are impossible, therefore there is an eternal Being; and this eternal Being, we call God. Furthermore we know, that the greatest excellency or perfection of every thing, is in the proximity or approach thereof unto the first cause. But every thing is more excellent in the Being thereof, then in the Not Being: therefore Being was before Not Being; and for that cause Eternal. Now Eternity is an Infinite Continuance: therefore whatsoever is Eternal, must of necessity be Infinite: and this Infinite Being, we call God. Moreover, whatsoever hath Infinite continuance, hath Infinite Power to continue infinitely; and this omnipotent or endless Power we call God.  
I might reason likewise of his Goodness, of his Wisdom, Truth, Glory, etc. but one shall serve in stead of the rest, and I will take his Wisdom for my example, and prove unto you, that likewise to be Infinite, and that not only in existence, but in action also. And first that he is wise; God is most worthy to be such as he is: but if he were not wise, he were not worthy to be God: ergo he is wise. Now mark how these depend one on another. In God is Wisdom, which by reason of his infinity, is also infinite: and by his Eternity, is also eternal: so that there is no time, wherein it may be said, that this infinite Wisdom is not infinitely exercised, for than were it not eternally infinite. Therefore his wisdom is infinite, not in existence only, but also in action.  
Again, the wisdom of God is such, as hath no defect or imbecility therein. But if it were not Infinite both in action and in existence, a man might find defect therein, and imagine a more Infinite wisdom than 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 think that you will not unwillingly grant what I have said, but understand the rest. All the Dignities of God being actuated or brought into working, require of necessity an Infinite Object, whereon they work, because they themselves are Infinite: but nothing can be Infinite, but God alone, therefore it followeth that these Dignities are objected or exercised in God alone. And this is that Eternal Son, begotten before the worlds, in whom the Father resteth: or as the Prophet speaketh, His beloved, in whom his soul delighteth; which cannot be applied to any creature, without which, God is happy in himself: therefore saith the Apostle, that in him dwelleth the Godhead bodily. How is that? not in his manly body eternally; for his human body took beginning of the flesh of the Virgin, when the fullness of time came, but yet bodily, that is, as essentially, or substantially, as the body of a man is substantial to the man. For every Dignity of God being infinite in action (as was proved) must of necessity produce such as itself is. As for example; the Wisdom of God or his Infinite Understanding, must have an Infinite intelligible or understandable object, which is produced thereby, by an infinite understanding. So that ye must know of necessity, and mark three Terms, as I will a while call them: the Term from whence: the Term whereto, or wherein: and the middle Term between them. I will for your capacity, which I know not to be much exercised in these matters, make a comparison meet for your understanding.  
When the mind or understanding of a man conceiveth any understandable object, then is (you know) first the understanding in the mind itself, secondly the object understood, and thirdly, the discourse or understanding, whereby that object is apprehended.  
Now give me leave to tell you, what differences you must make, between the understanding of God, and the understanding of man in this comparison.  
First, the mind of man being finite, the understanding is not able to view all that which can be understood thereby at one time, or with one action of understanding, but must conceive of one thing after another: whereas the understanding and wisdom of God is such, as at one sight seeth himself, and every thing else, past, present, and to come; and this not once only, but even continually, because it is eternally infinite.  
Secondly, the intendment of man worketh nothing in the thing conceived, to make it either to be, if it be a mere conceit, or to be other than it is, if it be existent: but the understanding of God, is by reason of his power so active, as that it causeth that wherein it is exercised, both to be, and that according to his manner of apprehension or understanding of it: which understanding is by his infinity so infinite, and by his Eternity so continual, as that of necessity there must be a subsistence or a person, wherein it must be exercised, which must also be Infinite and Eternal. And this is that glorious Son of God, who is thus begotten or produced eternally, both before the world was, even as he is now, and shall not cease to be produced after the world shall cease eternally.  
Thus you see two of the terms spoken of: from whence, & wherein: now you must know the middle term between them. The term whence, is the Wisdom intelligent, God the Father. The term wherein, is the Wisdom intelligible, God the Son. The middle term is, ipsum intelligere, which in my Comparison I called, The discomse itself, which also in this must needs be Infinite. For an Infinite intelligible, cannot be conceived of an Infinite intelligent, but by an Infinite intelligere; and this is that Holy Ghost, which as you may easily understand, must of necessity proceed from both the Father and the Son, and be also infinite and eternal, and therefore God. Now because they are all Infinite, and of Infinite, essentially there can be but one: therefore are these three in Essence or Being, one, but in Subsistence or clear distinction of Persons, three.  
Understand my comparison which I made: I will yet clear the matter further for your conceiving.  
If you take in a mirror, the light of the Sun, and reflect it directly thereon again, in the Sun it is one, in the glass another, and yet the reflection of the beams, is also a third, but for all this, there is but one nature and word of light, which comprehends all three: so is it in this triunity of which I speak. My leisure serves me not to dilate these things, but I hope you are able to understand what I say, therefore I will proceed. It is said, that Powers are known by their actions, and actions are limited by their objects. I know the meaning of it, and it is not unfit in this place. But to my reason: The Power of God is infinite, and by his infinite wisdom he knoweth it to be infinite: but God could not know that his Power were infinite, unless he were able thereby to bring forth an infinite action; and every infinite action must of necessity be exercised in an infinite subject. (For whatsoever is received, is received according to the capacity of the receiver:) therefore there is an infinite subject, wherein the power of God is exercised: that is the Son of whom I speak. And here again behold the triunity; an infinite power the Father; an infinite action the Holy Ghost; an infinite subject the glorious Son; all three one infinite Being. Return to your comparison.  
As the understanding of man could no way know his own power, but by his actions, neither can there be any actions of understanding, where there is nothing to be understood, no more is it possible to be in the Deity. Now understand that, as I have reasoned from the Wisdom and Power of God: so might I reason from all his other Dignities: so that for one reason which I have brought. I might have brought you fifty. But I show you the way, if you be guided by the Spirit of Truth, how you may strengthen yourself in the way of Truth: therefore I will go on, and show you yet more plainly by more familiar reasons.  
An Infinite power is not more weak than a finite: but every finite creature which we can cast our eyes unto, 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 every other thing. Therefore the Infinite Power of God begetteth his like also, which is the Son, the image of the invisible God, the first begotten of every creature, Col. 1. 15. But none can be like unto God in his Being, who is not very God: therefore Christ the only begotten of the Father is also very God.  
Marvel not, that I make this argument from the creature to the Creator; for in this very point of the Power & Godhead, the Holy ghost himself teacheth me to reason of the invisible things of God▪ by the things visible, Rom. 1. 20. And hereby also learn to help your ignorance, and put away your wonder, how God should be one, and yet three. See you not how the understanding? the Sun-light also, is one in nature, and yet three in evident and clear distinction? though in so base and imperfect order, as that which is above all perfection, is possible to be above it.  
And further, see you not in every thing a body, a spirit and a life, which is the knot between them?  
Or rather, see you not how the very bodily composition is both one, and three? one body which is united of three bodies? that is, earth, water, and air, or oil, which yet again in the root of their nature are but one. For oil is but a due mixture of water and earth, meanly fixed, and meanly volatile; 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 understand the rules of Pyronomy, know what I say; and if you understand me well, you would confess, that not only this instance which I have brought, of earth, water and air; but even the whole frame of Nature did proclaim the Trinity in the Unity. You would, I say, confess, that whatsoever may be known of God, is manifested in the creature. If I should here tell you, how the Heaven, the Earth, & the Deep, Gen. 1. might be understood mystically, and the Analogy between the Creator and the creature therein: and then tell you, what Let the earth bring forth living soul, might mean, 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 enforce an argument to prove the triunity, 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 necessary that the Son of God must become flesh, as well that the infinite justice of God might be actuated in him, which could not be actuated in him being only GOD: as for many other reasons, both from the justice, and Mercy, and Wisdom of GOD, though to a well sighted understanding I might seem to have laid a precious foundation of Philosophy divine and natural: yet to you I might rather seem perhaps to have proponed Cabalistical dreams, than any sound argument to the thing in question.  
Yet this will I tell you, and hold it for good Divinity: that the main drift and scope of the whole Scripture, is to show 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 all things he might have the pre-eminence, Col. 1. Neither doth this any whit derogate from the honour of the Father.  
For first, It hath pleased the Father, that in him should all fullness dwell: and beside, it is an honour above all honours unto the Father, to be the Father of so glorious a Son.  
Therefore is this world and all the things therein, created to the Image of Christ, to express his glory, even as he is the expressed Image and glory of the Father. And here is the world's Eternity, which had in Christ an eternal Being; according to that his Name, Esay. 9 6. The Father of Eternity.  
Here are those separate Ideas, about which Plato and Aristotle could never agree, and which neither both of them, nor many of their followers did perfectly understand: not that they might not by the frame of nature, and the wisdom which GOD had given to man, be understood.  
For is not this world as a book wherein we may read and understand by the created truths, what is the Truth 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 above all other human knowledges a man is brought to know GOD, and to honour him as he ought: but rather be sorry, that your knowledge of Nature is no more. For that will I tell you, to teach you to know yourself, that there is nothing in the creature, which may be known, (and all may be known that is in the creature) but man ought to know it, and to glorify the Creator thereby. And this great labour hath GOD given to men, that knowing how short they are of that they ought to be, they might be humbled thereby, Psal. 1. 11. Eccles. 1. 13. And why ought this to seem strange? doth not God require that perfection at man's hand wherein he did create him? and was he not created with perfect discourse to know the creature, that he might therein behold the Creator, and so glorify his wondrous Power and goodness? But this question would draw me from the question in hand: & therefore I will briefly add one reason more: and because my leisure is little, I will be as short as I can: but I pray you lend me your ear; for it is hard in English, an inartificial language, to express my mind: but because you told me, you could a little Latin, I will be bold here and there, to use 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 sorts, whereof every one is so clearly distinct from another, as that one cannot possibly be that other: therefore in the Unity of the Deity there is also such clear distinction into a Trinity, as that one distinct cannot possibly be that other, from which he is distinguished, yet in the Unity 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 unto another; yet hath not his beginning from another, lest there should be a process into infinity a part ante: this is God the Father, to whom it is peculiar to beget the Son, yet is himself neither made▪ nor created, nor begotten of any other.  
Secondly, there is Principium principiatum principians; to wit, a Beginning which hath his beginning of another, and is also a beginning to another, lest there should be any defect or imbecility in the Beginning: and this is the Everlasting Son, very God of very God, begotten of the substance of his Father alone before them 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 unto another: lest there should be a process into infinity a part post: and this is the Holy Ghost, who proceedeth from the very substance and Being of the Father and the Son, and is with them one GOD coeternal and coequal. But you will say, Is not the Holy Ghost a Beginner unto any other? how is he then the Author of our consolation? and how is he said to lead us into all truth, & c? Understand what I mean: He is not a Beginner unto any other of the same Infinite Essence or Being with himself. For the beginnings which I spoke of before, be 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 himself is; as the light of the Sun doth illuminate every bright body exposed to his light, and yet imparteth not his being thereto. You will again object, that Eternity hath no beginning nor ending: how then can Christ be both eternal and begun? and how again can he be equal to the Father, whereas he being begotten of the Father, the Father hath a priority before him? I answer, that this beginning is none other, than that production or begetting, which I before declared, to have been heretofore none other, than it is now and shall be eternally: as the Sun hath brought forth light since his creation, and shall still bring forth light till the world's dissolution. For this action of GOD, whereby he begetteth his Son, is not a transeant action, to cause a passion in the subject, and a repassion in the agent, for in such the subject of necessity should have been existent before the action; but this action is immanent, and therefore of necessity of the same nature with the agent; which agent because it is eternal, therefore the production is also eternal, and consequently the product, and so of necessity very God. But you must ever remember what difference I made between the action of God, infinite in power, & therefore able to actuate the object; and the immanent actions of our mind. Now for the Priority or posteriority, you may object. I grant there is Priority among the persons of the Godhead; but of what kind? not of Being; for their Essence is one, and therein is none afore or after another, neither is any one of the Trinity more or less God than another: not of time; for they are all one Eternity: not of dignity, for they are all one infinity: and the Son himself being very God, thinketh it no robbery to be equal with God.  
But yet there is Priority, and that of order only; for the Father is in order before the Son, because the Son is begotten of the Father: and the Son likewise is before the Holy Ghost, because the Holy Ghost is the mutual love between the Father and the Son: and so proceeding from them both.  
I will make a comparison unmeet for the matter of which I speak; for to whom shall we assimilate the Highest? but yet meet to help your understanding. When a man doth dream and imagine things which are not, there is, you know, the fantasy, the phantasm or thing imagined or dreamt, and the phansying or working of the fantasy about that object. Now these three are all of one nature, and are one after another only in order, and not in time.  
For the particular fantasy of such an object, is before the object, and makes it to have an intentional being; then the object being, the discourse of the fantasy followeth in order, which nevertheless was in time as soon as it, observing ever the cautions that are to be observed.  
Thus have I very briefly shown not many reasons, but rather how that many reasons may be shown for this Christian assertion: yet have I shown enough to persuade any reasonable man, to yield meekly unto the truth of that doctrine, which is so evident both in the book of GOD, and in every faithful and true Christian man's confession, and according to that discourse which is evident to every man's understanding. Now give me leave to speak a little to those arguments which have thrown the most learned of the jews headlong to the feet of Christ, to make them acknowledge that the Messiab must be both God and man. I will not herein do any thing contrary to that, which in the beginning I protested, that is, not to compel you by authority of Scripture, but to entreat you by reasonable persuasion, to incline your ear to the truth. But because I may not without injury to the cause, leave altogether out such manifest proof, and without injury also to yourself, who might think that I went about to sophisticate a true seeming untruth, which would not abide the touch: I will only intend my finger to some very few, of many thousands of axioms of the Scripture for this purpose, & leave you to make the conclusion by yourself, hoping that the jews example may provoke you to follow them, so far forth as they have followed the truth. Exod. 13. 21, it is said, The Lord went before them, etc. Chap. 14. 19 The Angel of God, which went before them, removed: where Christ the Angel of the Covenant, is called The Lord jehovah. Again, Exod. 15. 3. The Lord is a man of war, his name is jehovah: therefore Christ is God and man: who by his conflict upon the cross, triumphed over Death and Hell, as it is written in the Gospel, the book of the wars of the Lord. Again, Esay. 9 6. Unto us a child is borne, there is his Manhood: and unto us a Son is given, and they shall call his name, The mighty God. And Esay 35. vers. 4. Your God will come and save you. jerem. 23. 5. etc. I will raise up unto David a righteous branch and a King shall reign▪ and this is the Name whereby they shall call him, The Lord our righteousness. And jerem. 33. vers. 16. judah shall be saved, and be that shall save her, is the Lord our righteousness. Where the name used, is that great Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehovah, which is never given to any creature. Zach. 9 9 proves him God and man. What shall I city unto you that of the second Pslam? Thou art my Son, this day have I begotten thee: which place with many more, is brought in the Epistle to the Hebrews, to this purpose, which is your question.  
These authorities the Thalmadists, who stick only to the kill letter and apparent sense of the law, hold sufficient to put this matter out of doubt.  
Now, if leaving this outward sense of the Scripture, we should desire to know what is the quickening spirit thereof, and should ransack the treasuries of the Cabalists, remembering that place of our Saviour, Matth. 5. 18. One iod, or tittle of the Law shall not pass, till all be fulfilled; and should examine the question by the letters and pricks of the Scripture, we should more easily find an entrance, than an end thereto. Yet for a taste take only the first 3. words of the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breshith, bará, elohim: which may not unfitly be thus turned: In the beginning, they the mighty God created. And of that again, take the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bresbith, and see what it may signify by that part of the Cabala which they call Notariacon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b. the first letter of been, signifieth the Son: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 only, but even of itself it imports the Deity. For we consider of things not obvious to our senses and understanding, as if they were not: and therefore this least of all the letters, nearest unto nothing, doth signify 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 Divinity, with reference to that which follows, may import thus much. The Word, the Spirit, and the Father, resting eternally in the Closet, or unconceivable abyss, or as Paul calls it, the inaccessible light of the infinite Deity, manifested their almighty power in creating the heaven and the earth. Neither is it without a great mystery that the Son is here put in the first place: for In the beginning was the word: because the chief honour both of the Creation, and restoration of the world is given unto Christ, as the Apostle doth comment upon this text, Coloss. 1. And in another place, In him is all the treasure both of the wisdom and knowledge of God. As Psal. 104. vers. 24. In wisdom hast thou made them all. For in Christ were all things together one infinite wisdom, till in the Creation he made them several, according to their distinct Ideas. Therefore saith the Apostle, He sustaineth every thing by his powerful word: that is, the Son: and elsewhere, In him (Christ) we live and move (after the Creation) and have our Being (before the Creation.) And for this cause doth john begin the law of mercy and grace, in the very same words wherewith Moses began the law of justice and condemnation: In the beginning. For we know nothing of God, neither of justice, nor of mercy, etc. but only by Christ; as he saith, No man knoweth the Father, but the Son, and he to whom the Son will reveal him. And in another place, No man cometh to the Father, but by me. Now, the Holy Ghost is put in the second place, because he is the mutual love of the Father and the Son, 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 triunity, by the three letters before explained, and the number which is the singular.  
Think not this a fancy, neither reproach the divine Cabala, as the ignorant Sophisters use to do, not knowing how above all other knowledges, it doth advance a man's 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, unless the singular verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bará, be thus made plural, that it may have concordance with the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim.  
You will ask, why these letters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. b. r. a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a. are twice put, seeing in this preciseness, no such superfluity should have needed.  
I tell you, that it is not done, but to intimate unto us a most high mystery.  
For in the first place it imports that Eternal and Infinite Being of the Father, the Son, and the Holy Ghost, which they had before the worlds in their endless glory & felicity, in that silence of the Deity, in that supersupreme Entity which is unto the Godhead, perfect above perfection, without any respect unto the creature, it imports that infinity, that Eternity, that Power, that Wisdom, which is above all things, and gives unto itself, to be such as it is: that Nothing, as the divine Areopagite seems to speak, which is before and above all things, that may be spoken or thought, without any respect of any emanation, or effluence whatsoever. And therefore follows that letter of rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that of unity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and that of perfection. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now in the second place, it signifies the Deity, as exercised in the creature: and therefore follows that Epithyte Elohim, which shows that emanation of Power or Strength; and is sometimes given unto the creatures, Angels, and men. It were an endless thing, to speak that of these mysteries, which may be spoken, neither can I; For the Law of the Lord is perfect, and man is full of weakness. I have said so much as I think meet concerning the triunity.  
Now a word to that point, that Christ is GOD: which although it appear sufficiently in the Tri-Vnity before proved, by this anagogical doctrine: yet to that second person in particular, is that which followeth. Esay 7. 14, it is said of Christ, that his name should be called Immanuel; but in the history of the Gospel, in Matthew and Luke, both before his Conception, and at his Circumcision, he is called jesus. It is therefore meet that you know, how jesus is Immanuel or God with us. The writing of the Name of JESUS is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ihsuh, though according to the rules of the pronunciation of that tongue, jesus, and according to the ancient abbreviation following the Hebrew orthography IHTS. In which Name you see, are all the letters of the greatest ineffable Name of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehovah; with the interposition of that letter of rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. for then was God reconciled to the world; then was everlasting righteousness brought in, when the Word became flesh.  
This is that glorious Name, of which God spoke by the Prophet, Behold, I will make my Name new in the earth. For you see how of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, JESUS.  
This is that Name, which is meet for the Son of GOD alone, and cannot be given to any creature, because it is a Name of the DEITY, as it is Hebr. 1. It is that Name, which is above all names: in which the Angels and the righteous soul's triumph; at which the powers of Hell are aghast and tremble; to which the whole creature yieldeth meek obedience.  
This is that Name, of which our Lord spoke, Father, I have manifested thy Name unto men, the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
For so long as the mystery of the Incarnation of God was hid, so long that Name remained unsoundable: but when the Word became flesh, and dwelled amongst men, so that the mystery was revealed; then the Name, which was before not to be pronounced, was lawfully pronounceable. That as the Word of life was to be seen with eyes, and handled with hands; so that glorious Name might also be beaten between our lips and teeth; and this by the interposition of that letter of rest. The jews knowing this reason of this great mystery, & moved with the reverence thereof, durst never pronounce that Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in stead thereof, Adonai or Elohim.  
Let it not trouble you, that judah the son of jacob was called by such a name, as had these four letters therein, with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d, thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehudah: but rather wonder and learn, how by these sacraments the children of GOD before the Incarnation, exercised their faith, saluted the promises afar off, and saw that our Lord should enter into our earthly tabernacle, by the door of judah's flesh; for so much the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daleth importeth. To which mystery the heavenly Poet alluding, triumphed with that double joy, Psal. 24. Lift up your heads ye gates, and be ye lift up ye everlasting doors, etc. foreseeing the descension of GOD the Son, by the gate of our flesh, and the ascension of our flesh by Christ, into the heavenly places: both which he celebrated by that repetition. Compare with this place, Gen. 39 35. and 49. 8. 9 10. 11. 12. and Revelat. 5. 5. and other places as you shall read, and understand them: and with all consider, how the ancient Fathers have prided themselves with the several letters of this Name, to keep in remembrance by their own names, a thing never to be forgotten, The Incarnation of our Lord. As Abram assumed h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was called Abraham. Oshea took i and was called joshua, as you know. Neither again let it trouble you, that some do write this name thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ISV, because (say they) the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. turned upward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 pass a very great number. Now consider the name in every letter, and see what clouds of witnesses there are, that Christ is God and man: and learn by the Name itself, how Christ is the Character or engraved Image of the person or subsistence of the Father, Hebrews 1. 13.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Is the Crown or Diadem 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 Hebrew tongue, that this letter is never put radically in any natural Hebrew word, either in the beginning or end thereof, but is as the Tree of life, in the midst of the Paradise of God.  
The double letter h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. signifieth, that Christ, concerning his Deity, is essentially united to the Humanity; and concerning his Humanity, united also essentially to the Deity; and that by the Holy Ghost. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. h. is a spirit or breath: therefore is Christ in himself, or in respect of his Deity, the superior Wisdom of the Father, and the Son of GOD, not made, but begotten. Prou. 8. 22. In the creature, or with respect of his Humanity, the inferior wisdom of GOD; not begotten, but made, and created, Ecclus. 24. 11. 12.  
Now the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. s. hath many things therein to be considered.  
For you may not think, that it was taken by chance into this Name; but for the Notory, and for the Geometry.  
For the Notory, I have observed that the Theologians, both of the old and new Testament, have 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 being of the world in Christ before the creation: and the restoring of the world by his suffering: wherein the justice of God rested, or came to a period, as Esay. 53. 11. He shall see the travel of his soul, and be satisfied. Lastly, that great jubilee or Sabbath of Sabbaths in the world to come, when all the creature shall rest from corruption. Secondly, they learned thereby, the everlasting Anointing of Christ to be 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 oil of gladness above thy fellows. And in particular; I have found David (or my beloved) servant, with my holy oil have I anointed him: that for his Kingdom. Dan. 9 24, speaks of his Priesthood: To finish the wickedness, to seal up the sins, etc. and to ancint the most Holy. Esay. 61. of his Prophecy; Therefore hath the Lord anointed me, he hath sent me to preach, etc. For this cause was there no Anointing in the old Testament, but typical, as a shadow of the good things that were to come; so that when He came, all these anointings ceased; both of the Levitical Priesthood, for Thou art a Priest for ever. Heb. 7: and of the Kingdom; for He shall reign over the house of jacob for ever: Luk. 1. 33. And for his Prophecy he saith, Whatsoever I have heard of my Father, I have made known unto you. The whole scope of the new Testament is to this effect.  
Now the Geometry hath also many mysteries: first, it is one semicircle with three branches; the mystery of the Trinity in the Unity: all whose dignities of Virtue and Power, etc. are coequal in all, and in every person, entirely, and indivisibly; and therefore in our Lord also: according to that saying of the Angel, The holy Ghost shall come upon thee, and the power of the most High shall evershadow thee; therefore also that holy thing which shall be borne of thee, shall be called the SON of God.  
Shall I tell you what Lectures the Divines have made upon the text of this letter: Z●ch. 11. 13, did read herein that goodly price, at which the wicked jews did value him. For ●. i. in the Hebrew Arithmetic is ten; so the three tens in the triple Crown of this letter, are the thirty pieces of silver, which the traitor took to betray that precious blood, which was too dear a ransom for the whole world.  
And one in another place said; They have sold the Just for silver.  
Consider the letter and every part thereof. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This inferior semicircle is the creature, the earthly Paradise, in the midst of which is the Tree of life. And that thus the letter vau● is one part, and signifies in that tongue, a nail, if you will, that nail, that pierced his tender hands and his beauteous feet, to which if you add the iod reversed,  
you may well perceive the figure of the whole Cross, that Tree of life, which bore that heavenly fruit; that spiritual food, whereof Adam and his faithful children, which overcome, may eat and live for ever. Revel. 2. 7.  
Thus you may see, how the Word became flesh, and dwelled among us. You may see that riddle of the Angel to Esdras, 2. Book, chap. 5. vers. 37. expounded: The image of that Word, from which, and whereto, the books of both the Testaments do found.  
You may see what confidence we may have in that promise of Christ, who in the days of his flesh said, Whatsoever you shall ask the Father in my name, he will give is you, joh. 16. 23 But after his Ascension, the miracles that are to be done in that Name, are more stupendious, Mark. 16. 17. And again, He that believeth in me, greater works than these shall he do, for I go to the Father. Behold the mystery of it, cause it to ascend, and describe that circle, whose centre is every where, whose circumference is no where. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now are the superior and inferior conduit-pipes soudered together, (as the Hebrues speak) now the higher influences, the Spirit and Graces of God are not given by measure: and the refluences so great, as that Whosoever believeth, out of his belly shall arise fountain: of living water, springing up unto eternal life. O glorious Name! O sacred Mystery! by which you may well perceive, that there is greater Unity between the Deity and the Humanity, then by any words of contiguity, or continuity, may be expressed. You may well perceive, how according to that place of the 89. Psalm, He the first borne; or as john saith, Chap. 1. The only begotten of the Father, is made higher than the Kings of the earth. Here is our righteousness, our sanctification, and redemption complete: here is our adoption and reward: our consolation, our life, and religion: our reverence, and our fear: yet our joy and boldness: all in all: The presence of God. I may not say what experience hath taught me, by this magnificent and admirable Name; neither am I able to give due honour thereunto. My thoughts are swallowed up, when I consider the other great mysteries which this one letter doth import: the mystery of the triple world; the mystery of mercy and of justice; of Election, and Reprobation; of that great jubilee, or Sabbath of Sabbaths, when that which is above, shall again descend, to restore the creature from corruption and change, into that nimietie or excess of Goodness, wherein it was created. But these things are therefore here to be omitted, because the discourse thereof were long, and because they are rather consequents, than premises to the question. To tell you at once, & to make an end of this argument: The whole Nation of the learned jews confess, that the Messiha should be called by this great Name: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To which purpose, there are, besides these which have been brought, many places of Scripture, which in the Hebrew verity are most direct, though by our translations they might seem somewhat harsh. They hold, I say, that He must be both God and Man: and in a word, there is nothing which we Christians do affirm concerning our Lord, but the evidence of Scripture doth compel them to confess it. Only they differ in this, from us; whether This jesus be that Christ that should come into the world; though this also be a thing not questionable, as you may learn of Daniel 9 vers. 24. 25. 26. & 2. Esd. 7. vers. 28. 29.  
Although the common error and expectation of the jews, was of a terrestrial Monarchy; yet the best learned of them agree, that the Kingdom of Christ is not of this world. For they remember that place in the Testament of jacob: The Sceptre shall not depart from juda, till Shiloh come. By which it follows, that when Messiha shall come, there should be no more show of an earthly kingdom. That of Zach. 9 9 is as direct, jerusalem, behold, thy king cometh unto thee poor. They remember also that in the 21. Psalm, I am a worm and no man, a shame of men and the contempt of the people. And that also of Esay. 53. He hath neither form nor beauty: when we see him, there shall be no form that we should desire him. He is despised & rejected of men, etc. Read the whole Chapter and the Psalm, compare them with the histories of his Passion, and behold Him on the Cross, in the horror of his anguish, & extreme perplexity.   'S' superimposed on 'T' 
Were it to any purpose to make you know, what the ancient Philosophers, who knew not the Scriptures, have thought of this matter? all speaking this one thing, which the light that GOD hath given to mankind, did make them know, although they concealed their intendiment by divers names. Yet Hermes called him plainly the Son of God. Zoroaster, the Understanding of his Father. Pythagoras, Wisdom; as Paul and Solomon, every where, and particularly, Proverb. 8. and in the book of that title.  
Parmenides named him The Sphere of Understanding. Orpheus termed him Pallas, to the same effect as the other, if you know the fable: and yet he speaks more plainly to the Trinity, in his Hymns of the Night, of the Heaven, and of the Air. Plato's separate Ideas mean nothing else: and in sum, as many of the Philosophers, as were worth any thing, were not ignorant of this thing. But I fear, these authorities are with you of little worth: yet have I brought them, that you may see how we are furnished with all kind of proofs, and how you do contemn all manner of testimony.  
If this which I have said, persuade you to look better to the foundation of your faith, it is sufficient: if it persuade you nothing, then have I done contrary to the Commandment, which forbiddeth to cast pearls before swine. But yet I hope, that God will not suffer you to be led any longer by that Spirit of Antichrist, against which S. john doth so often warn us. For I do you to wit, that this your heresy is no new thing, but even as ancient as the Apostles time. For, the reason of john's writing of his Gospel, was, to prove the Godhead of Christ, against the Heretics that denied it in his own time. And truly, I marvel that you, who have received this Heresy from the rotten bones of Arrius, should not provide for your safety as he did. He denied the authority of S. john's writings to be authentical. And why? because this earthbred Giant, which would pull Christ, out of the throne of his Deity, should with his lightning be suddenly burnt. Believe you the Scripture? Is john's authority sufficient? then the case is plain. We are in him that is true, in his Son jesus Christ, who is very God, and eternal life. 1. joh. 5. 20. Can you now confer this Scripture with that place, I have said ye are Gods, and not be ashamed? I and the Father are one. The jews understood, that he herein professed himself to be very GOD: and are you his enemy more than they? Read joh. 10. vers. 30. and 33. and 34. and you may understand the meaning of both places. The devils acknowledged him to be GOD of Infinite power: I know thee who thou art, even that Holy one of God: And will not you confess as much as the devils? But this is more than I thought to say, only you may see hereby, that we speak no other thing than Christ himself, even in his enemy's understanding, said. Now if you could see a little the folly of your own opinion; that were enough to cause you to put on a better mind. I will touch it as lightning doth touch the ground: for if you be willing to be reform, there is no doubt, but you may propound it to the learned Divines, and be fully satisfied. You say Christ is only man, but yet endued with the infinite Power of God. Here first you do injury to the Highest, to make the Power of God to be accidental unto him: whereas he is purus actus, absolute perfection, and without shadow of change: his Being 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 than it is: therefore it is necessary, that he be ever actually whatsoever he may be. Besides, His Being is infinitely distant from Not Being; therefore his Power is inseparable. Again, if there come any thing to God as an accident, it must come unto him from himself, or else from another: not from another, for he is impassable, or such as cannot suffer violence: not from himself; for all such accidents do proceed a potentia, that is, from the imbecility, or imperfection of the subject: but his Being is most simple, & infinitely perfect. Again, all accidents do rise from the matter, form or composition of the subject. In him is neither matter, form, nor composition. Now all things we see in this world, do consist, ex actu & potentiâ, of Perfection from God, & imperfection from themselves: for of themselves they are non entia, absolutely nothing. Yea, even the very Angels, and the soul itself, are partakers of this composition: (for nothing is purus actus, but God alone) therefore are they subject to accidents; yet they which come nearest to perfection, are most free from accidents; as that which is mere perfection, hath no accidents at al. Know then, that all the dignities of God are in him essentially one God. For the Goodness of God, his Power, his Wisdom, his glory, etc. being all infinite, do of necessity concur in the nature of Infinity. Whence it followeth, that whatsoever is in him, is essentially himself: therefore the power of God is not accidental, or such as may be imparted to a man. The learned Hebrues according to this do hold, that Eusoph or infinity, is not to be numbered among the other attributes of God: because it is that abstract Unity, wherinto they all essentially concur, & from which they all essentially proceed. And hence by the way take another strong argument to the former question: for if GOD be essentially a Father, than the term correlative a Son, must be in the Godhead also, and that essentially. But now again see another folly in your supposition. The work of our redemption is a work of infinite goodness, mercy, power, wisdom and glory; therefore it followeth, that Christ the worker, had infinite mercy, power, wisdom, etc.  
Now I demand; had Christ this infinite goodness and power, so given to him of God, that the Father himself had in the mean time none? This you dare not say, for that were to say, that GOD did cease to be GOD; which cannot stand with his Eternity.  
Now if GOD the Father had, notwithstanding this absolute infinite Power of Christ, of which he spoke, All power is given unto me, both in heaven and in earth: than 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 infinity: or that is absolutely infinite, which so comprehendeth all things, as that it leaveth nothing without itself, and yet is not comprehended of any other. Besides, if you would say, that the Father and the Son had each of them several indivisible 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 beside, that both these infinite Powers must be conjoined with infinite weakness, because they must be mutually subjecteth to the infinite Power one of the other. but both these things are impossible. So you see, that two Infinities can by no means stand together: therefore it followeth, that these two, to wit, the Father and the Son, are in Being one, and that of infinite Power; and this is that which I strive for: which, as you see, I have concluded by your own assertion.  
The time would fail me, to lay before your eyes the manifold untruths, which would ensue of your position which savoureth neither of wit, judgement, nor learning: And therefore I see, how they which have once departed from the truth, must of necessity run into infinite absurdities. Therefore look back, and be ashamed of such newfangled toys, as you do daily imagine, which in truth do argue the great inconstancy and vanity of your mind, and withal, such palpable blindness of understanding, as the darkness of Egypt. For tell me without self-liking, what sound judgement doth this argue, to be driven about with every wind of doctrine? a Protestant, a Brownist, an Anabaptist, an Antichrist. What bringing up? what gift of learning and knowledge have you, that you should presume to oppose your sentence, against the faith and doctrine of all the Christian Churches in the world? Blush, and learn with meekness the truth of that Word, which is able to save your soul. You may see by your own miserable experience, what it is to forsake the Unity of Faith, and the Communion of the Saints, who embrace the truth of God's word, and have manifest tokens that they are the true Church, to wit, The word of God truly taught, and the Sacraments duly administered. What if there want perfection? The Church militant must ever confess; I am lovely, yet black▪ For it is impossible that any Church should be without imperfection, so long as the world standeth: but at the end it shall be presented without spot or wrinkle. Therefore remember from whence you are fallen, & repent, & do the works of righteousness, lest Christ, whom you so despite, come against you shortly. The work of Christianity is not in foolish questions, and disputing about needless subtleties, but in doing the works of truth and righteousness. Pray and endeavour yourself thereto. And till such time as GOD for his Christ's sake, vouchsafe to have mercy on you, the enemy of his SON, and give you grace to repent of this great wickedness, I am neither your friend, nor yet your foe.  Alecsander Gil. 
FINIS.