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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A38823	The Gospel treasury opened, or, The holiest of all unvailing discovering yet more the riches of grace and glory to the vessels of mercy unto whom onely it is given to know the mysteries of that kingdom and the excellency of spirit, power, truth above letter, forms, shadows / in several sermons preached at Kensington & elswhere by John Everard ; whereunto is added the mystical divinity of Dionysius the Areopagite spoken of Acts 17:34 with collections out of other divine authors translated by Dr. Everard, never before printed in English.	Everard, John, 1575?-1650?; Brooks, Thomas, 1608-1680.; Barker, Matthew, 1619-1698.	1657 (1657)	Wing E3531; ESTC R29421	513,595	936

it and Him for it And yet WE Continually Eat as well as He. O MAN VVho art Thou That dost so Prepare A Rod fo● thine O●n Back and givest Sentence against thine Own Life In Condemning Thy first Father Adam and Pereeivest not That thou art First in the Same Trap Here then Consider Diligently VVhat OUR Will Knowledge and Understanding is Whereof we Boast so much And wherewith we Think we may Come into the Presence of God VVhereas Indeed It is Nothing But The Bitterness of Death And The Fruit of the Forbidden Tree VVho is there Among ALL Living Men That Perceiveth This Or will Learn To put Off Deny Fear and Mortifie or Kill His Own VVill and VVisdom Nay rather VVe Hold it Fast Extol and Value it as Pure Gold VVhen as Indeed It is Eternal Death And In This Misery The Whole VVorld ●yeth sick But VVhere are Those Blessed Redeemed Ones THE TREE OF LIFE WHAT IT IS And why Adam was Shut out Forbidden and withholden from it and not suffered to EAT thereof I Can also be Content there should likewise Outwardly have been in Paradise The Tree of Life as you read in the Scripture Whose Fruit might have been so Seasoned and Endowed by God And How it had that Nature that He who should Eat of it should Live for ever and Never Dye And when Adam had first Eaten of the Forbidden Tree and had Fallen as God foretold into Death it might not Now be That He should be permitted to Eat of the Tree of Life Otherwise he must have Lived for ever And the Word of God If thou eat thereof thou shalt dye the death had been false Moreover God who is meer Love and cannot for ever be angry with His own workmanship did well provide That Man in this Misery Hated of God and an Enemy to Him might not for ever Leada Wretched and Calamitous Life And for that cause he drave him out of Paradise from the Tree of Life into this House of Penance as it were The World And shewed him a Way whereby he might again come out of Death into Paradise To this Tree of Eternal Life But In the mean time He fenced The Tree of Life with a Flying Cherub and a Glittering Sword Lest Adam in this Banishment should Eat Life For it seemed better to the Good God That Man should Dye and so by Death put off this miserable Life and Changing It To be Translated to a better For He knew That Life after this Death Cold Calamity Banishment would be so much more Welcom and He so much more Dear unto God after Victory Therefore God Who cannot Hate Us Ever deals Mercifully with Us Howsoever he handleth Us If we would alwayes take it In Good Part And not Suspect Him to be our Enemy For so is The Nature and Suspicion of Mans Heart Now I do Thus think That for Agreater Testimony The Same thing did likewise Happen In the True Paradise i. e. In Adams Heart As There is The Tree of Knowledge of Good and Evil Which is the Seed Speech Counsel Knowledge Wisdom and VVill of the Serpent So there also is The Tree of Life The Seed Speech and Counsel of God or of The VVoman And As God and the Devil are Even so are These Two Trees So Contrary The One to the Other That the One brings Life The Other Death And therefore It is Impossible That whoso Eates of the One should at the same Time Eat of the Other or come unto it As being Separated by a Flying Cherub and a Glittering SWORD Thus I Interpret VVinged Sin and Obstinate Disobedience Which is elsewhere called in Scripture A Separation For who so Eats of the Tree of Knowledge of Good And Evil That is He that Greedily Swallowes down and Devoureth Humane and Diabolical VVisdom He Is already separated from the Tree of Life That is from the VVisdom speech and Knowledge of God Neither of these Wisdoms Speeches VVills Knowledges Can indure the Other Neither can One come from the One to the Other So great is the Gulf between them Being as Far Divided asunder as Heaven and Hell He that Eats of the Tree of Life That is Of The VVord of God He is Born of God and cannot Dye No Nor Sin For Their Fruit Doth Eat The Eater and Translate Him into His Own Nature That is Into Life As Elsewhere The Scripture Speaketh Of Eating of Christ His flesh For indeed It is The same Thing To Eat Christ To Live in His Word To Believe To Know God and the like As likewise it is All one to Be in Adam To Live in Adam To Dye To Eat of the Tree of Knowledge of Good and Evil To Obey the Seed and Word of the Serpent And to become GODS Therefore He that Eats of the Deadly Tree And cleaves to the Word and Wisdom of the Serpent And Being Born of Satan and Affected as men are Lives in Flesh and Blood He cannot Do Well or Please God As Contrariwise The Other Cannot Sin Do Evil or Displease God Therefore He that will have the One Must needs part with The other We must of Necessity Go out of the Wisdom of Man and The Serpent and from The Forbidden Tree That so The Wisdom of the Tree of Life may Enter into Us Adam and the Wisdom of the Flesh must Dye in Us That Christ may Live in us and The Spirit Have the Government The Life of the One is Alwayes The Death of the Other And The Weakness of the One The Strength of the Other No man can serve two Masters And in vain shalt thou strive To Reconcile Couple together and Make Agree God and Adam or Christ and the Serpent Light and Darkness The Old man and the New That the Tree of Knowledge of Good and Evil planted in the heart of Adam Is the Seed Speech and Spirit of the Serpent And that great Idol ANTICHRIST Sin Death the Devil and the BEAST spoken of in Daniel and the Revelation which is the Greatest and most ordinary Worshiping of Idols VVHat do you think is the BEAST of which Daniel writeth that Resisteth and Blasphemeth the Most High and killeth his Saints What is that Old Serpent that overthrew Adam and Eve What is the Tree of Knowledge of Good and Evil What is the Shameless King and Antichrist Of which Daniel wrote and P●ul to the Thessalonians What is That many-Headed Monster and the Seven-Headed Beast which the whole world Adoreth Of which is spoken in the Revelation What is Sin What Death What the Devil Himself But every mans own Will Wisdom Reason Religion Righteousness Skill Delight For which cause Paul calleth it Death it self Enmity against God and Folly before God And Saint Iames calls it Earthly Humane Devillish wisdom Because these three are one and the same and that is Devillish which is meerly Humane And contrariwise For Man the Devil Adam and the Serpent are the same and do agree For the Serpent did

Mourners and Rejoycers Isa. 66. 10. Rejoyce ye with Ierusalem all ye that love her Rejoyce for joy with her even all ye that mourn for her that ye may suck and be satisfied with the breasts of her consolations that ye may milk out and be delighted with the abundance of her glory You shall come to know what Heaven is which is so much talked of and so little known 7. You shall see what our Saviour represented and intended when he said Iohn 16. 21. A woman when she is in travail hath great sorrow because her hour is come but as soon as she is delivered of the child she remembreth no more the anguish for joy that a man-child is born into the world And lastly we shall also see what it is St. Paul means 2 Cor. 1. 15. For as the sufferings of Christ abound in us so also our consolation Aboundeth by Christ So that you see both the Law and the Prophets And Christ and his Apostles do plentifully bear witness to the Text and to both parts of it both for our suffering with Christ and our reigning with him for as the Apostle saith 1 Cor. 15. 19. If in this present life onely we had hope in Christ we were of all men most miserable But our Life is Hid with Christ in God As then There is a Season to every thi●g and an appointed time for every purpose Eccles. 3. 1 c A time to be born and a time to dye a time to weep and a time to laugh a time to mourn and a time to dance a time to lose and a time to get c. So will I enstyle this Text A CHRISTIANS TIME His whole time from the very beginning to the end so that besides or beyond which he hath not no● cannot look to have a minute a moment Nay he is not at all when he is not either suffering or being crucified with his Saviour or else in being glorified or reigning with him In both which states he is very safe although he cannot alwayes see it so Or you may call i● if you will his Non-age and Full age Gal. 4. 1. when he is under age and differeth nothing from a Servant though he be coheir with Christ who is heir of all things or else his Full-age or partaking with Christ in his Inheritance and glory Or else if that be too long ye may call it A CHRISTIANS YEAR that is his winter and his summer his winter of affliction and suffering and his summer of joy refreshing and consolation Or if that be too long then cal it HIS DAY as Gen. 1. The evening and the morning were the first day and so the f●rst day and every day after consisted of an evening and a morning first the evening then the mo●ning And Luke 19. 42. If thou hadst known in this Thy day the things that belong to thy peace You must observe this order or else a Day is improperly applyed to him because he hath first his Night and evening of darkness and sorrow and then his Morning of joy and refreshing after that NIGHT of sorrow as Psal. 30. 5. Heaviness may indure for a Night but joy cometh in the morning Call it all these or any of these so you pervert not the order that we must be first servants and suffer with Christ before we come to be heirs in p●ssession with Christ we must first have our winter first sow our seed c. before we have our Summer and time of reaping From hence take notice of the perpetual and constant method God take● with all his children first he gives them their Evening their Non-age their Winter c. First lets them have their time of suffering their winter of affliction their evening of sorrow Their serving-time first and then afterward cometh their Morning their Summer their Full age Their Morning of joy and consolation and their time of Reigning first Servants then Heirs as you may obse●ve in those Types of Jesus Christ which Types set out not only his Person but his Body Ioseph was first sold for a slave and was cast into prison before he was advanced to a kingdom And Mordecai he had his sorrowing and fasting time before he was advanced a tristibus semper sed necessariis incho at Deus as Origen saith And as our Saviour saith Mat. 11. 28. Come unto me all ye that labour and are heavy laden and I will give you rest But it is quite contrary in the Devils method towards his servants He gives first their Summer first their morning first their good wine but Christ he keeps the good wine last God first plucks up and then plants first pulls down and then builds first kils and then makes alive 1 Sam. 2. 6. And as it is Rom. 5. 15 16. For if through the offence of one many be dead much more the Grace of God and the gift by grace by Iesus Christ hath abounded unto many For if by one mans offence death Reigned much more the abundance of grace and the gift of righteousness shall Reign in life by One Iesus Christ. But wicked men They may rejoyce here but they have their portion but their suffering succeeds and is coming apace as Abraham said to Dives Son remember that thou in thy life time receivedst thy Good things but now he is comforted but thou art tormented Friends you may rejoyce sing and dance and be merry but you have small cause if you consider all you may sup well but you are like to have au hard breakfast You prefer your life and your lovial time before the life and time of the people of God you think they are a melancholy people but judge your selves whose condition is best theirs or yours He that will be my Disciple let him here take up his cross and then his Crown follows whatever He loses parts with denies himself in t is that he may have an hundred-fold with Christ in his Kingdom He now sows that he may then Reap but it is quite contrary in thy condition nothing will content thee but to reap now rejoice now and to be frolick here and then follows everlasting darkness instead of leaping and dancing your feet will for ever stumble on the dark Mountains Beloved these things are worth your consideration which if you seriously do it may be that your spirit may be saved in that day of the Lord do not overprize your contents here but rather use them soberly use them but use them so as if ye used them not there will come a time will abundantly recompence all your suffering Bearing and forbearing But I fear to some this is harsh doctrine as Christ his doctrine was to the young man when he bid him Sell all and he should have treasure in Heaven he went away sorrowful for he was very rich worldly riches glistered more in his eye then heavenly riches

is in them both meat for nourishment and also excrements buu who can say when he looks on either This is the meat and This is the Nutriment and this Other is the excrements and this is that which goes into the draught and is good for nothing Yet you know The stomach will sever these and divide to either their proper way and places and to their proper uses and a skilful Physician which knows the body the arteries and the veins and all the parts how they lie he knows how nature disposes of all these things and knows both the things and the causes And so likewise in Physick ye can have no Physick without excrements though ye cannot see the virtue and the Life and the Spirits yet ye may see the effects and though in meat you cannot see the nourishment yet you may see the thing nourished by it So we cannot have the true word of God without the letter God could not as I may so say considering our state as we are he could not give us meat or Physick by the word but by the Letter And although it be not the Physicians intent to give excrements but onely Physick and we do not eat meat for the excrements sake but for the meats sake and for the nourishment So my Brethren we being of so low a nature and quality so earthly so fleshly so sensual so far from a spiritual nature That I say God cannot give us His Mind and the soul of the Scriptures which is so Divine Heavenly and Spiritual without the Letter without the shell without those excrements● Yet His meaning is not to give us the shell or the excrements but the nourishment his meaning is to give us Living water springing up to eternal life and to feed us with Hidden Manna and to give us the white stone wherein there is a new name that no man knoweth but he that rece●veth it But we must not therefore Throw away the Letter because there is excrements with it as we do not throw away meat or Physick because excrements are in it because if you throw away the meat you throw away the nourishment as well as the excrements But if you take the Carnal letter as carnally spoken The literal letter as literally spoken Then you have not taken the City of the letter If you look for no more in the Scriptures we do but cast pearls before swine you go no further then the Pharisees The Jews and the Pharisees before Christ came they were so literal sensual and carnal they thought that whosoever did not break the letter of the Ten Commandments If they did nothing against the Outward Literal letter they thought themselves blameless As in the seventh Commandment They thought If they had not actually layen with a woman then they had perfectly kept that Law but Christ goes further and tells them He that looks on a woman and lusts after her hath committed adultery already in his heart And so for murther they thought if they did not lay hands on their brother to murther him they thought they had gone a great way in keeping that Command but our Saviour goes further then every eye can see and saith He that is angry with his brother without cause is guilty of murther So they rested on the Letter and the Letter perished They had not married Achsah they had still The vail before their eyes and those that are come no further they are still Jews as the Apostle saith They have still the vail before their eyes even while Moses is read and Christ is a mysterie Hid to such even from the beginning of the world Beloved we have many Chatechisms now adayes and They say they are for children and I believe so to Onely for children to get by roat and be never the better for them and I am afraid there are Too too many such children who think themselves Tall men who have most of the Scripture at their fingers ends And because they can answer any Catechistical point in Divinity they must be accounted The greatest Proficients and tallest Ch●istians But you see by this we have said how far men may go herein and yet know nothing to salvation As we said The children of Israel how expert were they in the Scriptures so as they thought themselves the strictest observers of the Commandments yet you see how our Saviour undervalues all their knowledge and strictness And now seeing it is fallen in our way we will touch upon each Commandment briefly The Israelites they thought if they observed the litteral Ten Commandments there was no more required As in the first Commandment if he worshipped either Sun Moon or Stars or any creature then he thought he should dye the death but if they never bowed to any creature in a way of worship then they were innocent But This they might do and be never the better for saith the Apostle The end of the Commandment is love out of a pure heart and faith unfeigned To have any thing in the world for thy God Either to love or fear so that it draws away the love and fear of thy Creator that thing is to thee a God and thou givest it that worship fear and love that is due onely to God So far as any creature hath caused thee to offend thy Creator thou hast broken this Commandment If either riches or beauty or honour or promotion hath weighed down thy love from obeying God Almighty thou hast set it in the room of God and cast Him behind thy back And that thou hast worshipped and served thou sacrificedst to it thy heart thy fear thy love thy trust which is onely due to God They never came to this To observe what they set up in their hearts for God and herein lay The marrow The nourishment the meat of the Commandment and all because they had not smitten Kiriathsepher they had not crackt the Letter And so the second Commandment Thou shalt not make to thy self any graven Image Here let me tell you thus much In making of Images God loves Carvers better then Painters It may be The strangeness of the expression will cause you to take the more notice of what I am to say Be not offended a● the expression for I shall open my intentions in so saying Quest. Why sir what do you mean Answ. I le tell you Carvers you know in their work they lessen cut pare and take away but Painters they do not so but they adde in their work they put colour here and there So this is that I mean God loves those that seek him in poverty in a way of emptiness and self-nothingness And as for those that seek him in riches and greatness and in high things in mens esteem they go farther and farther from him The Virgin Mary found it so in experience when she said The hungry he fills with good things and the rich he sendeth empty away he hath regarded the

know what a many woes Christ pronounced against the Pharisees for making Religion a colour for their Hyprocrisie and covetousness under pretence of long prayers devouring poor widows and their houses Matt. 23. 14 15 16. where he instances in many other particulars insomuch that by their evil example which was then much looked upon they shut up the Kingdom of heaven against men for they neither go in themselves nor suffer them that are entring to go in This was the case of the Shechemites Gen. 34. you see how desperately the two sons of Iacob Simeon and Levi played the hypocrites pretending Religion to the Shechemites that if they would be circumcised they would marry with them and give their daughters in marriage to them again This was the Cloak but what was their End and Ayme you shall see Verse 23. say they when they are circumcised and not able to stir shall not their cattle and their substance and every beast of theirs be ours And so in the 28. Verse They fell upon them and took their sheep their oxen their asses and that which was in the field and all their wealth c. Thus the Devil is transformed into an Angel of light he will be religious to serve his own turn and to accomplish his own ends when men instead of making Godliness great gain which is pretended 2 Tim. 6. 5. they make Gain godliness And that is intended 4. COMMANDMENT Fourthly For the Sabbath Remember that thou keep holy the Sabbath day six dayes shalt thou labour but the seventh is the Sabbath of the Lord thy God in it thou shalt do no manner of work c. The covetous man commonly is of Pharoahs Religion Exod. 5. 17. Ye are idle ye are idle therefore ye say Let us go and do sacrifice to the Lord They count that day a lost day One day in seven is above seven weeks in a year say they and what loss of time is this And those covetous persons in Amos who were weary of one day in seven Amos 8. 5. When will the new Moon be gone that we may sell corn and the Sabbath that we may set forth wheat Many keep their Sabbaths in their Saddles riding up and down for profit and gain about their worldly occasions Nehemiah when he saw how they prophaned the Sabbath how zealous was he the course he took you may see Neh. 13 15 16. If he were alive now and should see what is now done to see how thrust the Lawyers chambers are on this day what would he say But you see all this is the fruit of Covetousness 5. COMMANDMENT The fifth Commandment is Honour Parents by which is meant not onely in brief that we owe them first Reverence Secondly Obedience But thirdly Maintenance also but Covetousness will keep back all these As Levi in a good sense said of his Father and Mother I have not seen him Deut. 32. 9. so it is through Covetousness more often practised in a bad sense as Prov. 28. 24. He that robbeth his father and mother and saith it is no transgression the same is a companion of a destroyer This will Covetousness do and wipe its mouth and say I have done no evil This was the practise of the Pharisees Matth. 15. 4. saith Christ God command● To honour father and mother and he that curseth father or mother shall dye but ye say whosoever shall say to his Father or Mother Corban It is a gift by whatsoever thou mightest be profited by me and honour not his father or his mother he shall be free They would give a small gift to the Temple to be excused from a greater duty and further charge Still COVETOUSNES is in all this 6. COMMANDMENT I but you will say though Covetousness be a breach of all the Commandments hitherto yet the covetous man doth not kill and break the sixth Commandment yea Covetousness also is a Blood-sucker and the covetuous man-slayers those that are gold-thirsty are blood-thirsty also especially now in these hard times in hard times those that pinch the poor grinde their faces do as it were such their very lives and blood see Prov. 1. 11. My Son if sinners intice thee consent thou not if they say Come with us let us lay wait for blood let us lurk privily for the innocent without cause let us swallow him up alive and whole as the grave Why do all this We shall finde all precious substance we shall fill our houses with spoil and verse 19. saith he So are the wayes of every one that is greedy of gain for it taketh away the life of the owners thereof Therefore Covetousness and Blood are joyned together Ezek. 22. 13. I have smitten my hand● at thy dishonest gain and at thy blood which hath been in the midst of thee I need not instance the case of Ahab and Naboth Ahab taking away his life to get his vineyard nor of Iudas who for gain betrayed Jesus Christ his Lord to death for thirty pieces of silver And if the hands of many covetous persons are not defiled Actually with shedding of blood It is the Law and not Conscience keepeth them clean they have bloody hearts tho●gh not bloody hands and to God they are in that regard guilty of blood as if they had shed blood and though mans Law cannot finde them culpable yet Gods Law doth for that forbids the Murther of the wish and of the heart 7. COMMANDMENT But sure he is not guilty of Adultery yea for you know Covetousness was the cause that Tamar suffered Iudah to lie with her Gen. 38. 16. What wilt thou give me to lie with me saith Tamar to Iudah What is the cause of the permission of so many Stews and Brothel-houses in the Popes Territories at Rome and Venice and Dance and other places but Covetousness for Gain they will a give dispensation for any sin And on the other hand how common is it even among us That many refuse Marriage meerly out of Covetousness to avoid the charge of marriage 8. COMMANDEMENT 8. I but He doth not steal yea surely for the world having stollen the heart of a Covetous man from God he himself will make no bones to steal from men and Thieves and Covetous are immediately joyned together in that I Cor. 6. 10. Iudas was a Thief why Iohn 12. 6. This he said not that he cared for the poor but because he was a Thief and had the bag and bare what was put therein You see he was called a Thief because he was covetous Defrauding oppressing over-reaching cozening cheating gaming extortion vsury all of them Worms bred in the dunghill of a covetous heart Nor is it any excuse to say there is as much evil or more in spending it prodigally that excuses not thee at all as the end of evil asking may be to spend it upon their lusts Jam. 4. 3.

describing that which was Above all Affirmation or Position it was fit to Begin and Establish the Fundamental Affirmations from that which is most Proper and Nearest unto it But now when we go by way of Taking away from that which is Above All Ablation or taking Away it is likewise fit we should begin our takings away at Those things that are furthest temote from it For is He not Rather and more properly Life and Goodness then Aire or A Stone And may it not Rather and more Properly be said that he is not Weak or Angry then that he is not Spoken nor Understood CHAP. IV. That He that is eminently the Cause of all sensible things is yet no sensible thing at all 1. VVE say therefore That the Cause of all things and that which is above all things is neither void of nor without Essence nor Life nor Reason nor Mind 2. Neither is it A Body nor hath it shape nor Form nor Quality nor Quantity nor Bigness neither is it in Place nor is it Seen nor hath it any Sensible touch 3. It neither Perceiveth by Sense nor is it Perceivable by Sense it hath neither Disorder nor Trouble as if it were Agitated by material Passions 4. It is neither Impotent as subject to sensible Passions or Accidents neither is in Any want or Indigence of light neither needs it any Light to see By or Withal 5. It hath neither Alteration nor Corruption nor Division nor Privation nor Flux or a Continual flowing and Succession of Parts nor any other Sensible thing Nor is it Any of all these Chap. V. That he that is eminently the Cause of all intelligible things is none of those intelligible things 1. AND going downward again we say it is neither Soul nor Mind nor hath it Phantasie nor Imagination nor Opinion nor Reason nor Understanding neither is it Reason nor Understanding nor is it Spoken or Understood 2. It is neither Number nor Order nor Greatness nor Littleness it is neither Equality nor Inequality nor Likeness nor Unlikeness 3. It neither Standeth still nor is Moved nor Resteth It neither hath Power nor is Power nor Light It neither Liveth nor is Life It is neither Essence nor Eternity nor Time nor is there any Intellectual Touch thereof 4. It is neither Knowledge nor Truth nor Kingdom nor Wisdom nor One thing nor Unity nor God-head nor Goodness 5. Neither is it a Spirit as we can know or understand or after Our manner of knowledge nor SON-SHIP nor FATHER-HOOD nor any other thing Known to us or to any Other of the things that Are. 6. Neither is it any of the things That are Not Nor any of the things that Are neither do the things that Are know it as it is nor doth It know the Things that Are as they Are. 7. There is no Speech of it nor Name nor Knowledge it is neither Darkness nor Light nor Errour nor Truth 8. There is of it No Position or Affirmation nor Ablation or taking Away or Negation But when we make Affirmations or Negations of the things That are After it yet we do neither Affirm nor Deny 9. Because He that is PERFECT Compleat Onely and Singularly the Cause of All things is Above all Position or Affirmation And the SUPER-EMINENCE of Him which is most Simply and Absolutely freed from all things and is Above All things is likewise Far Above All Negations The end of the Book of Dionysius the Areopagite concerning Mystical Divinity Blessed be he that is that was and that is to come AMEN Dr. Everards ADVICE upon these following Sentences in Latin and English REad not what follows till thou have Read and Felt and dost Understand what goeth before For here follow certain Grave and Notable sayings whereby the diligent Disciple of Christ may examine himself and know what is to be thought or determinated of the True and Inward Union to the Onely and Supreme Good that we may depart from our selves and being dead to our own will may live to God alone and to his will Grant it O God by him which resigned up his own will to his Heavenly Father who liveth and reigneth with the Holy Spirit in a perfect Trinity for ever Amen These in regard of their succinct and pithy shortness they were hard to be understood if put into so few words as the Latin I have therefore not onely translated them into English but also annexed the Latin to them that where the one Language shall be obscure it may be helped by the other 1. DEus est unicus unitas existit manat ab eo solo nec tamen de eo alioquin enim decresceret fieretque minor 1. God is onely One and Unity is in him and flows from him alone yet not of him nor any way from him otherwise it would decrease and become less 2. Ubi sunt duo quae una servari aut convenire oportet fieri potest ut inter ea oriatur discordia 2. Where there are two things that must be kept or agree together it may come to pass that discord or dissention may arise between them 3. Haec duo non nisi voluntate dissidere possent id quod esset summa causa occasio omnis dissidii etiam in Deo sit duo possent esse in eo 3. These two could not disagree but in Will which would be the greatest cause and occasion of all discord or disagreement Even in God if Two things could be in him 4. Nihil enim est quod dissentionem pariat inter omnia quae dissentire queant nisi dissimilitudo voluntatum 4. For there is nothing can breed dissention among all things that can disagree but the dissimilitude and unlikeness of wills 5. Hoc unum Deus vult unum estque omnibus binis contrarium 5. This one God willeth One thing and is contrary to all Two things 6. It aque ergo quicquid etiam creavit ipse super unico illo creavit alioquin ei defuisset ordo 6. Therefore also whatsoever he created he created upon or To that One alone otherwise it had wanted order 7. Praeterea nullam potuisset ejus creatio sive creatares habere consubstantiam propter voluntatem contrariam quemadmodum videlicet nunc fit ideoque eam interire oportuisset 7. Moreover His Creation or created thing could have had no constancy because of the contrary Will to wit as it is now done therefore it must needs have dyed 8. Ea unit as metiri cogitari tractari cognoscive non poterat nisi duntaxat ab uno per unum idque interdum in suo contrario 8. That Unity could not be measured thought handled or known but onely of One and by One and that sometime in its contrary 9. Contrarium existit a se ipso sine culpa adversarii 9. The contrary is or exists of it self without the fault of the Adversary 10. Hinc apertissime perspici potest oportuisse ut uni optimo esset aliquod