_Sect._ 12.--There is no attribute that adds more difficulty to the mystery of the Trinity, where, though in a relative way of Father and Son, we must deny a priority. I wonder how Aristotle could conceive the world eternal, or how he could make good two eternities. His similitude, of a triangle comprehended in a square, doth somewhat illustrate the trinity of our souls, and that the triple unity of God; for there is in us not three, but a trinity of, souls; because there is in us, if not three distinct souls, yet differing faculties, that can and do subsist apart in different subjects, and yet in us are thus united as to make but one soul and substance. If one soul were so perfect as to inform three distinct bodies, that were a pretty trinity. Conceive the distinct number of three, not divided nor separated by the intellect, but actually comprehended in its unity, and that a perfect trinity. I have often admired the mystical way of Pythagoras, and the secret magick of numbers. “Beware of philosophy,” is a precept not to be received in too large a sense: for, in this mass of nature, there is a set of things that carry in their front, though not in capital letters, yet in stenography and short characters, something of divinity; which, to wiser reasons, serve as luminaries in the abyss of knowledge, and, to judicious beliefs, as scales and roundles to mount the pinnacles and highest pieces of divinity. The severe schools shall never laugh me out of the philosophy of Hermes, that this visible world is but a picture of the invisible, wherein, as in a portrait, things are not truly, but in equivocal shapes, and as they counterfeit some real substance in that invisible fabrick.