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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01747	A treatise concerning the trinitie of persons in vnitie of the deitie Written to Thomas Mannering an Anabaptist, who denyed that Iesus is very God of very God: but man onely, yet endued with the infinite power of God.	Gill, Alexander, 1565-1635.	1601 (1601)	STC 11879; ESTC S118376	22,851	81

of a Beginning stand thus It is either Principium principians non principiatum that is a beginning which is a Beginner vnto another yet hath not his beginning from another lest there should be a processe into Infinitie a parte ante this is God the Father to whom it is peculiar to beget the Sonne yet is himselfe neyther made nor created nor begotten of any other Secondly there is Principium principiatum principians to witte a Beginning which hath his beginning of another and is also a beginning to another lest there should be any defect or imbecillitie in the Beginning and this is the Euerlasting Sonne very God of very God begotten of the substance of his Father alone before thē worlds neither made nor created Thirdly there is Principium principiatum non principians that is a Beginning which is also begun but is not a beginner vnto another lest there should be a processe into Infinitie a parte post and this is the Holy Ghost who proceedeth from the very substance and Being of the Father and the Sonne and is with them one GOD coeternall and coequall But you will say Is not the Holy Ghost a Beginner vnto any other how is he then the Authour of our consolation and how is hee said to leade vs into all trueth c Vnderstand what I meane Hee is not a Beginner vnto any other of the same Infinite Essence or Being with himselfe For the beginnings which I spake of before are in the Essence of God alone now our spiritual consolation whereof the Holy Ghost is said to be the Beginner is but an or effluence from that Being which he himselfe is as the light of the Sunne doth illuminate euery bright body exposed to his light and yet imparteth not his being thereto You will againe obiect that Eternitie hath no beginning nor ending how then can Christ be both eternall and begun and how againe can he be equall to the Father whereas hee beeing begotten of the Father the Father hath a prioritie before him I answere that this beginning is none other then that production or begetting which I before declared to haue been heretofore none other then it is now and shall be eternally as the Sunne hath brought forth light since his creation and shall still bring forth light till the worlds dissolution For this action of GOD whereby hee begetteth his Sonne is not a transeant action to cause a passion in the subiect and a repassion in the agent for in such the subiect of necessitie should haue been existent before the action but this action is immanent and therefore of necessitie of the same nature with the agent which agent because it is eternall therefore the production is also eternal and consequently the product and so of necessitie very GOD. But you must euer remember what difference I made betweene the action of God infinite in power therefore able to actuate the obiect and the immanent actions of our minde Now for the Prioritie or Posterioritie you may obiect I graunt there is Prioritie among the persons of the Godhead but of what kinde not of Being for their Essence is one and therein is none afore or after another neither is any one of the Trinitie more or lesse God then another not of time for they are all one Eternitie not of dignitie for they are all one Infinitie and the Sonne himselfe being very God thinketh it no robberie to bee equall with God But yet there is Prioritie and that of order onely for the Father is in order before the Sonne because the Sonne is begotten of the Father and the Sonne likewise is before the Holy Ghost because the Holy Ghost is the mutuall loue betweene the Father and the Sonne and so proceeding from them both I will make a comparison vnmeet for the matter of which I speake for to whom shall wee assimulate the Highest but yet meete to helpe your vnderstanding When a man doth dreame and imagine things which are not there is you know the phantasie the phantasme or thing imagined or dreamed and the phansying or working of the phantasie about that obiect Now these three are all of one nature and are one after another onely in order and not in time For the particular phantasie of such an obiect is before the obiect and makes it to haue an intentionall being then the obiect being the discourse of the phantasie followeth in order which neuerthelesse was in time as soone as it obseruing euer the cautions that are to bee obserued Thus haue I very briefly showne not many reasons but rather how that many reasons may bee showen for this Christian assertion yet haue I showen ynough to perswade any reasonable man to yeelde meekely vnto the trueth of that doctrine which is so euident both in the booke of GOD and in euerie faithfull and true Christian mans confession and according to that discourse which is euident to euery mans vnderstanding Now giue me leaue to speake a little to those arguments which haue throwen the most learned of the Iewes head-long to the feet of Christ to make thē acknowledge that the Messiab must be both God and man I will not herein doe any thing contrary to that which in the beginning I protested that is not to compel you by authoritie of Scripture but to intreate you by reasonable perswasion to encline your eare to the trueth But because I may not without iniurie to the cause leaue altogether out such manifest proofe and without iniurie also to your selfe who might thinke that I went about to sophisticate a true seeming vntrueth which would not abide the touch I will onely intend my finger to some very few of many thousandes of axiomes of the Scripture for this purpose leaue you to make the conclusion by your selfe hoping that the Iewes example may prouoke you to follow them so farre forth as they haue followed the trueth Exod. 13. 21 it is said The Lord went before thē c. Chap. 14. 19. The Angel of God which went before them remoued where Christ the Angell of the Couenant is called The Lord Iehouah Againe Exod. 15. 3. The Lorde is a man of warre his name is Iehouah therefore Christ is God and man who by his conflict vpon the crosse triumphed ouer Death and Hell as it is written in the Gospell the booke of the warres of the Lord. Againe Esay 9. 6. Vnto vs a childe is borne there is his Manhood and vnto vs a Sonne is given and they shall call his name The mightie God And Esay 35. vers 4. Your God will come and saue you Ierem. 23. 5. c. I will rayse vp vnto Dauid a righteous branch and a King shal raigne and this is the Name whereby they shall call him The Lord our righteousnesse And Ierem. 33. vers 16. Iudah shall be saued and be that shall saue her is the Lorde our righteousnesse Where the name vsed is that great Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehouah

according to that saying of the Angell The holy Ghost shall come vpon thee and the power of the most High shall euershadow thee therefore also that holy thing which shall be borne of thee shall be called the SONNE of GOD. Shall I tell you what Lectures the Diuines haue made vpon the text of this letter Z●ch 11. 13 did reade herein that goodly price at which the wicked Iewes did value him For ● i. in the Hebrue Arithmeticke is tenne so the three tennes in the triple Crowne of this letter are the thirtie pieces of siluer which the traytour tooke to betray that precious blood which was too deare a raunsome for the whole world And one in another place said They haue sold the Iust for siluer Consider the letter and euerie part thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This inferiour semicircle is the creature the earthly Paradise in the middest of which is the Tree of life And that thus the letter vau● is one part and signifies in that tongue a nayle if you will that nayle that pierced his tender handes and his beauteous feete to which if you adde the iod reuersed you may well perceiue the figure of the whole Crosse that Tree of life which bare that heauenly fruite that spirituall food whereof Adam and his faithfull children which ouercome may cate and liue for euer Reuel 2. 7. Thus you may see how the Word became flesh and dwelt among vs. You may see that riddle of the Angel to Esdras 2. Booke chap. 5. vers 37. expounded The image of that Word from which and whereto the bookes of both the Testaments do found You may see what confidence wee may haue in that promise of Christ who in the dayes of his flesh said Whatsoeuer you shall aske the Father in my name hee will giue is you Ioh. 16. 23 But after his Ascension the myracles that are to bee done in that Name are more stupēdious Mark 16. 17. And againe He that beleeueth in me greater workes then these shal he do for I goe to the Father Beholde the mysterie of it cause it to ascend and describe that circle whose center is euery where whose circumference is no where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now are the superior and inferior conduit-pipes soudered together as the Hebrues speake now the higher influences the Spirit and Graces of God are not giuen by measure and the refluences so great as that Whosoeuer beleeueth out of his bellie shall arise fountaine of liuing water springing vp vnto eternall life O glorious Name O sacred Mysterie by which you may wel perceiue that there is greater Vnitie betweene the Deitie and the Humanitie then by any wordes of Contiguitie or Continuitie may bee expressed You may well perceiue how according to that place of the 89. Psalme He the first borne or as Iohn saith Chap. 1. The onely begotten of the Father is made higher then the Kings of the earth Here is our righteousnesse our sanctification and redemption complete here is our adoption and reward our consolation our life and religion our reuerence and our feare yet our ioy and boldnesse all in all The presence of God I may not say what experience hath taught mee by this magnificent and admirable Name neyther am I able to giue due honour thereunto My thoughts are swallowed vp when I consider the other great mysteries which this one letter doth import the mysterie of the triple world the mysterie of mercy and of Iustice of Election and Reprobation of that great Iubile or Sabbath of Sabbaths when that which is aboue shal again descend to restore the creature from corruption and change into that nimietie or excesse of Goodnes wherein it was created But these things are therefore here to bee omitted because the discourse thereof were long and because they are rather consequents then premises to the question To tell you at once to make an end of this argument The whole Nation of the learned Iewes confesse that the Messiha should bee called by this great Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To which purpose there are besides these which haue been brought many places of Scripture which in the Hebrue veritie are most direct though by our translations they might seeme somewhat harsh They hold I say that Hee must be both God and Man and in a word there is nothing which wee Christians doe affirme concerning our Lord but the euidence of Scripture doth compell them to confesse it Onely they differ in this from vs whether This Iesus be that Christ that should come into the worlde though this also be a thing not questionable as you may learne of Daniel 9. vers 24. 25. 26. 2. Esd 7. vers 28. 29. Although the common errour and expectation of the Iewes was of a terrestriall Monarchy yet the best learned of them agree that the Kingdome of Christ is not of this world For they remember that place in the Testament of Iacob The Scepter shal not depart from Iuda till Shiloh come By which it followes that whē Messiha shal come there should bee no more shew of an earthly kingdome That of Zach. 9. 9. is as direct Ierusalem behold thy king commeth vnto thee poore They remember also that in the 21. Psalme I am a worme and no man a shame of men and the contempt of the people And that also of Esay 53. Hee hath neyther forme nor beautie when we see him there shall be no forme that we should desire him He is despised reiected of men c. Reade the whole Chapter and the Psalme compare them with the histories of his Passion and behold Him on the Crosse in the horror of his anguish extreme perplexitie Were it to any purpose to make you know what the ancient Philosophers who knew not the Scriptures haue thought of this matter all speaking this one thing which the light that GOD hath giuen to mankind did make them know although they concealed their intendiment by diuers names Yet Hermes called him plainely the Sonne of GOD. Zoroaster the Vnderstanding of his Father Pythagoras Wisedome as Paul and Salomon euery where and particularly Prouerb 8. and in the booke of that title Parmenides named him The Sphere of Vnderstanding Orpheus termed him Pallas to the same effect as the other if you know the fable and yet hee speakes more plainely to the Trinitie in his Hymnes of the Night of the Heauen and of the Ayre Platoes separate Ideas meane nothing else and in fumme as many of the Philosophers as were worth any thing were not ignorant of this thing But I feare these authorities are with you of little worth yet haue I brought them that you may see how wee are furnished with all kinde of proofes and how you doe contemne all maner of testimony If this which I haue said perswade you to looke better to the foundation of your faith it is sufficient if it perswade you nothing then haue I done contrary to the Commandement which forbiddeth