which is neuer giuen to any creature Zach. 9. 9. proues him God and man What shall I cyte vnto you that of the second Pslam Thou art my Sonne this day haue I begotten thee which place with many more is brought in the Epistle to the Hebrewes to this purpose which is your question These authorities the Thalmadists who sticke onely to the killing letter and apparant sense of the law hold sufficient to put this matter out of doubt Now if leauing this outward sense of the Scripture we should desire to know what is the quickning spirit thereof and should ransacke the treasuries of the Cabalists remembring that place of our Sauiour Matth. 5. 18. One iod or tittle of the Law shall not passe till all bee fulfilled and should examine the question by the letters and pricks of the Scripture wee should more easily find an entrance then an end thereto Yet for a taste take only the first 3. words of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breshith bará elohim which may not vnfitly be thus turned In the beginning they the mighty God created And of that againe take the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bresbith and see what it may signifie by that part of the Cabala which they call Notariacon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b. the first letter of ben signifieth the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. the first of ruach signifies the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n a. the beginning of av is the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. the first of Sabbath importeth rest â—â—… the beginning of the ineffable name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not there onely but euen of it selfe it imports the Deitie For we consider of things not obuious to our senses and vnderstanding as if they were not and therefore this least of all the letters neerest vnto nothing doth signifie GOD. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 th the first of Ta. or Thom. is construed a Closet or a Depth Which construction if you put together according to the rules of that excellent Grammar of Diuinitie with reference to that which followes may import thus much The Word the Spirit and the Father resting eternally in the Closet or vnconceiueable abysse or as Paul calls it the inaccessible light of the infinite Deitie manifested their almighty power in creating the heaueÌ„ and the earth Neither is it without a great mysterie that the Son is here put in the first place for In the beginning was the word because the chiefe honour both of the Creation and restauration of the world is giuen vnto Christ as the Apostle doth comment vpon this text Coloss 1. And in another place In him is all the treasure both of the wisedome and knowledge of God As Psal 104. vers 24. In wisedome hast thou made them all For in Christ were al things together one infinite wisedome till in the Creation he made them seuerall according to their distinct Ideas Therefore saith the Apostle He sustayneth euery thing by his powerfull word that is the Sonne and elsewhere In him Christ wee liue and moue after the Creation and haue our Being before the Creation And for this cause doth Iohn begin the law of mercie and grace in the very same words wherewith Moses began the law of Iustice and condemnation In the beginning For we know nothing of God neyther of iustice nor of mercie c. but onely by Christ as he saith No man knoweth the Father but the Son and he to whom the Sonne wil reueile him And in another place No man commeth to the Father but by me Now the Holy Ghost is put in the second place because hee is the mutuall loue of the Father and the Sonne and as I may say the instrument of their actions both in manent and transeunt Go forward now if you will to the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bará you see it affords the same argument for the Tri-Vnitie by the three letters before explained and the number which is the singular Thinke not this a fancie neither reproch the diuine Cabala as the ignorant Sophisters vse to doe not knowing how aboue all other knowledges it doth aduance a mans meditation on high And to the present purpose they which know any thing in the holy language know that this sentence can no way agree in Grammatical construction vnlesse the singular verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bará be thus made plurall that it may haue concordance with the plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim You will aske why these letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b. r. a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a. are twice put seeing in this precisenesse no such superfluitie should haue needed I tell you that it is not done but to intimate vnto vs a most high mysterie For in the first place it imports that Eternall and Infinite Being of the Father the Sonne and the Holy Ghost which they had before the worlds in their endlesse glorie felicitie in that silence of the Deitie in that super-supreme Entity which is vnto the Godhead perfect aboue perfection without any respect vnto the creature it imports that Infinitie that Eternitie that Power that Wisedome which is aboue all things and giues vnto it selfe to be such as it is that Nothing as the diuine Areopagite seemes to speake which is before and aboue al things that may be spoken or thought without any respect of any emanation or effluence whatsoeuer And therefore followes that letter of rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that of vnitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that of perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now in the second place it signifies the Deitie as exercised in the creature and therefore followes that Epithyte Elohim which shewes that emanation of Power or Strength and is sometimes giuen vnto the creatures Angels and men It were an endlesse thing to speake that of these mysteries which may be spoken neither can I For the Law of the Lord is perfect and man is full of weakenesse I haue said so much as I thinke meete concerning the Tri-Vnitie Now a word to that point that Christ is GOD which although it appeare sufficiently in the Tri-Vnity before proued by this anagogicall doctrine yet to that second person in particular is that which followeth Esay 7. 14 it is said of Christ that his name should bee called Immanuel but in the historie of the Gospell in Matthew and Luke both before his Conception and at his Circumcision he is called Iesus It is therefore meete that you know how Iesus is Immanuel or God with vs. The writing of the Name of IESVS is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ihsuh though according to the rules of the pronunciation of that tongue Iesu and according to the ancient abbreuiation following the Hebrue orthography IHTS In which Name you see are al the letters of the greatest ineffable Name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehouah with the interposition of that letter of rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 s. for then was God reconciled to the world then was euerlasting righteousnesse brought in when the Word became flesh This is that glorious Name of which God spake by the Prophet Behold I will make my Name new in the earth For you see how of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is IESVS This is that Name which is meet for the Sonne of GOD alone and cannot bee giuen to any creature because it is a Name of the DEITIE as it is Hebr. 1. It is that Name which is aboue all names in which the Angels and the righteous soules triumph at which the powers of Hell are agast and tremble to which the whole creature yeeldeth meek obedience This is that Name of which our Lord spake Father I haue manifested thy Name vnto men the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For so long as the mysterie of the Incarnation of God was hidde so long that Name remained vnsoundable but when the Word became flesh and dwelt amongst men so that the mysterie was reueiled then the Name which was before not to be pronounced was lawfully pronounceable That as the Word of life was to bee seene with eyes and handled with handes so that glorious Name might also be beaten betweene our lippes and teeth and this by the interposition of that letter of rest The Iewes knowing this reason of this great mysterie moued with the reuerence thereof durst neuer pronounce that Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in stead thereof Adonai or Elohim Let it not trouble you that Iudah the sonne of Iacob was called by such a name as had these foure letters therein with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehudah but rather wonder and learne how by these sacramentes the children of GOD before the Incarnation exercised their faith saluted the promises afarre off and saw that our Lord should enter into our earthly tabernacle by the doore of Iudahs flesh for so much the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daleth importeth To which mysterie the heauenly Poet alluding triumphed with that double ioy Psal 24. Lift vp your heads yee gates and be ye lift vp yee euerlasting doores c. foreseeing the descension of GOD the Sonne by the gate of our flesh and the ascension of our flesh by Christ into the heauenly places both which he celebrated by that repetition Compare with this place Gen. 39. 35. and 49. 8. 9. 10. 11. 12. and Reuelat 5. 5. and other places as you shal reade and vnderstand them and with all consider how the ancient Fathers haue prided themselues with the seuerall letters of this Name to keepe in remembrance by their owne names a thing neuer to bee forgotten The Incarnation of our Lord. As Abram assumed h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was called Abraham Oshea tooke i. and was called Ioshua as you know Neyther againe let it trouble you that some do write this name thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ISV because say they the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. turned vpward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as the double he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omitted I know no reason for this but many authorities against it as you may know by that which is and shall be said though I let passe a very great number Now consider the name in euery letter and see what cloudes of witnesses there are that Christ is God and man and learne by the Name it selfe how Christ is the Character or ingraued Image of the person or subsistence of the Father Hebrewes 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Is the Crowne or Diademe of the ineffable Name of GOD and signifies the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u. Pretends the Tree of life for it is a thing much noted among the learned of the Hebrue tongue that this letter is neuer put radically in any naturall Hebrue word either in the beginning or end thereof but is as the Tree of life in the middest of the Paradise of God The double letter h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that Christ concerning his Deitie is essentially vnited to the Humanitie and concerning his Humanitie vnited also essentially to the Deitie and that by the Holy Ghost For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h. is a spirit or breath therefore is Christ in himselfe or in respect of his Deitie the superiour Wisedome of the Father and the Sonne of GOD not made but begotten Prou. 8. 22. In the creature or with respect of his Humanitie the inferiour wisedome of GOD not begotten but made and created Ecclus. 24. 11. 12. Now the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. hath many things therein to bee considered For you may not thinke that it was taken by chaunce into this Name but for the Notory and for the Geometrie For the Notory I haue obserued that the Theologians both of the old and new Testament haue celebrated thereby first the rest or dwelling of the Godhead in him as Esay 42. vers 1. and â—o 1. vers 33. Then the rest or â—ie all beeing of the world in Christ before the creation and the restoring of the world by his suffering wherein the iustice of God rested or came to a period as Esay 53. 11. He shall see the trauell of his soule and be satisfied Lastly that great Iubile or Sabbath of Sabbaths in the world to come when all the creature shall rest from corruption Secondly they learned thereby the euerlasting Anointing of Christ to bee our King our Priest and our Prophet For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the head of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to anoint Hitherto belongs that of the 45. Psal Thou art anointed with the oyle of gladnesse aboue thy fellowes And in particular I have found Dauid or my beloued seruant with my holy oyle haue I anointed him that for his Kingdome Dan. 9. 24 speakes of his Priesthood To finish the wickednesse to seale vp the sinnes c. and to ancint the most Holy Esay 61. of his Prophecie Therefore hath the Lord anointed mee hee hath sent mee to preach c. For this cause was there no Anointing in the old Testament but typicall as a shadow of the good things that were to come so that when He came all these anoyntings ceased both of the Leuiticall Priesthood for Thou art a Priest for euer Heb. 7 and of the Kingdome for Hee shall raigne ouer the house of Iacob for euer Luk. 1. 33. And for his Prophecie he saith Whatsoeuer I haue heard of my Father I haue made knowen vnto you The whole scope of the new Testament is to this effect Now the Geometrie hath also many mysteries first it is one semicircle with three branches the mysterie of the Trinitie in the Vnitie all whose dignities of Vertue and Power c. are coequall in all and in euery person intirely and indiuisibly and therefore in our Lord also
A TREATISE concerning the Trinitie of Persons in Vnitie of the Deitie Written to Thomas Mannering an Anabaptist who denyed that Iesus is very God of very God but man onely yet endued with the infinite power of God ⸪ Imprinted at London by Simon Stafford dwelling on Adling hill neere Carter-lane 160â— TO MY VERY LOuing and deare friend Master Thomas White a Citizen of Bristow WHile I was at Norwich in the yeere 1597. I writ this Treatise vpon such occasioÌ„ as appears therein and deliuered it vnto that Heretike that by himselfe if God would he might consider and be perswaded Since which time I haue kept it by me and though some of my priuate friends desired copies yet allowing that wisdome of Solon who would make no law against Patricide least the mention of the fact might giue occasion to commit it and withall considering that it is too sâ—mple and poore for the publike view I haue hitherto refused to make it common Yet now perceiuing a present necessitie because that s â—me of late haue wandered in this labyrinth withall remembring that of any weakling shall hereafter entertaine this opinion he may before he be wholy possessed therewith find the absurditie of it and be reformed that many a nouice in Christianitie who therefore doubts of the truenesse of his Religion because he findes no familiar reason to perswade but onely the racke of authorities to 〈◊〉 him to acknowledge it may perhaps be hereby satisfied and find comfort and that they who are already strong may by this ouerplus triumph in the goodnesse of God who requires them to beleeue no more then they may by that vnderstanding which he hath giuen them be perswaded of I haue for their sakes who may reape benefite thereby set at nought all other Censurers not guilty vnto my selfe of any offence which I can commit in making it publike Such as it is accept good master White as a parcell of that assertion which may hereafter follow of euery article of our Christian faith if God shall vouchsafe me vnderstanding leasure and maintenance thereto I therefore offer it vnto you both because I know you are diligent in reading bookes of good argument and because I haue none other meanes whereby to shew my selfe thankefull for your manifold kindnesses and your loue At London this 20. of April 1601. Your louing and assured friend A. G. THE TREATISE THough many things discouraged mee to write vnto you of this Argument in such sort as I intend considering that neither your daily reading of the Scripture neither the perswasion of learned Diuines can moue you to accord vnto the trueth though by manifest testimonie of Scripture they conuince your heresie and most of all that God hath left you to beleeue that lying spirit of Antichrist who denyeth that Iesus is that Christ Yet neuerthelesse hauing some hope that God of his goodnes will at last pull you as a brand out of the fire and quench you with the dew of his grace that you may grow in the knowledge of his Sonne I wil as briefly as I can lay down some few reasons of that faith which euery one that will be saued must hold Whereby if I perswade you nothing yet shall I obtayne thus much that you who neither beleeued his word nor yet opened your eyes to see the light of reasonable vnderstanding shall at last confesse that his word and iudgements are holy and true But before I come to the point let mee first perswade you that although the knowledge of the holy Trinity be one of the most high mysteries which can be knowne or beleeued and that it is the onely work of the holy Ghost to work this faith and knowledge in the heart of man yet neuertheles God hath not left vs destitute of meanes whereby to come to this faith and knowledge but hath also with his word giueÌ„ vs a reasonable soule vnderstanding whereby to grow in the knowledge of himself his will For wheÌ„ Adam was created he had giuen vnto him all perfite knowledge meete for him Now God who created the world for no other purpose theÌ„ the manifestation of his owne glory might not leaue that creature without vnderstanding of the Godhead who being by nature creatioÌ„ the most excellent in this world was made for that purpose especially aboue al other to set forth his prayse and to call on him Now how could he do this if he knew him not But I think that seeing it is said that maÌ„ was created in the Image of God you wil not deny that man before his fal had much more perfit vnderstanding of the Godhead theÌ„ it is possible for him to haue till he come to know euen as he is knowen but that by him you may say this knowledge was lost not lost but corrupted onely euen as mans will For then it should follow that wee were inferiour to bruit beasts who haue in theÌ„ a sensible knowledge meete for that ende whereto they were created Furthermore it is not possible that mans sin should frustrate the ende which God intended in his creation but it is manifest that man was created to know and honour the creator Againe seeing in Christ al things consist hee being ordained of the Father before all worldes in whom the world should be both created and restored it is plaine that this light of our vnderstanding both proceedeth from him and is restored in him as it is said Ioh. 1. He is that light which lightneth euery man that commeth into the world not onely his chosen with knowledge of his sauing trueth but euen generally euery man with reasonable vnderstanding whereby wee may know whatsoeuer is to be known of God how euen by the works of God as it is plainely concluded Rom. 1. 19 20. Therefore are they not to bee heard who hold any thing without the compasse of Faith which is without the compasse of Knowledge For Faith ought so to be grounded on Knowledge as Hope is grounded vpon Faith So that as Faith Heb. 11. 1. is sayd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an euiction or proofe of things hoped for though they bee not seene so may I say that Knowledge is the proofe of things which are beleeued For Faith is nothing els but the Conclusion of a particular Syllogisme drawen from the conclusion of an vniuersall which the knowledge of God had coÌ„cluded as it is manifest Iam. 2. 19. Heb. 11. 3. By conference of which two places it appeareth that this knowledge of which I speake this Historicall Faith as to beleeue that there is one God which made all things of nought is onely such a knowledge as the deuils wicked men haue but to beleeue and haue confidence in this God is that particular conclusion that faith which causeth vs to haue hope in his promises Therefore said Christ Haue fayth in God that is striue to know God that knowing you may haue faith and beleeue in him