IV.  And when Infinity is considered from two points of view, beginning and end (for that which is beyond these and not limited by them is Infinity), when the mind looks into the depths above, not having where to stand, and leans upon phænomena to form an idea of God it calls the Infinite and Unapproachable which it finds there by the name of Unoriginate.  And when it looks into the depth below and at the future, it calls Him Undying and Imperishable.  And when it draws a conclusion from the whole, it calls Him Eternal.  For Eternity is neither time nor part of time; for it cannot be measured.  But what time measured by the course of the sun is to us, that Eternity is to the Everlasting; namely a sort of timelike movement and interval, coextensive with Their Existence.  This however is all that I must now say of God; for the present is not a suitable time, as my present subject is not the doctrine of God, but that of the Incarnation.  And when I say God, I mean Father, Son, and Holy Ghost; for Godhead is neither diffused beyond These, so as to introduce a mob of gods, nor yet bounded by a smaller compass than These, so as to condemn us for a poverty stricken conception of Deity, either Judaizing to save the Monarchia, or falling into heathenism by the multitude of our gods.  For the evil on either side is the same, though found in contrary directions.  Thus then is the Holy of Holies, Which is hidden even from the Seraphim, and is glorified with a thrice-repeated Holy meeting in one ascription of the title Lord and God, as one of our predecessors has most beautifully and loftily reasoned out.