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A27527 Mysteries discovered, or, A mercuriall picture pointing out the way from Babylon to the holy city for the good of all such as during that night of generall errour and apostasie, 2 Thes. 2.3. Revel. 3.10 have been so long misted with Romes hobgoblin / by me Paul Best ... Best, Paul, 1590?-1657. 1647 (1647) Wing B2053; ESTC R9886 9,747 20

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any one text tending to that purpose in the whole holy Scriptures but many to the contrary If we have respect to the scope coherence analogy and the originalls in discerning figurative forms and phrases according to the sence and meaning which is the spirit and life of the two Testaments Revel. 11. 11. whereas the letter is but the corpes common as the high-way throughout Christendom Wherefore to speak definitively of the heavenly Trinity I beleeve the Father to be God himself as 1 Thess. 3. 11. expressed by these adjuncts the God of heaven Revel. 11. 13. the living God and Father Joh. 6. 57. 69. and that the Son is our Messiah 4. 26. whom God made Lord and Christ Acts 2. 36. Prince and Saviour 5. 31. And that the holy spirit is the very power of God Luke 1. 35. 24 49. as 1 Cor. 2. 11. or the Father God essentially the Sonne vicentially the holy Spirit potentially or the Father God above all Ephes. 4. 6. the Son of God with us Matth. 1. 23. the holy Spirit God within us 1 Cor. 2. 16. but for the Son to be coequall to the Father or the holy Spirit a distinct coequall person I cannot finde and I beleeve that these three are one or agree and conspire in the substance of the same truth to salvation See 1 Cor. 13. 13. 1 John 5. 8. of two Trinities without coequalls or yet persons * And that of three coequall persons to be but the Chappell of Rome for the Church of Christ and that which keepeth the rest of the World in the Popes pownd forth of his fold both the Jews that beleeve the Old Testament the Turk and the Great Mogoll c. according to the dictate of common intelligence not corrupt in this kind by a contrary habit who cannot be brought to believe in a Trinity implying Polytheosie or Apotheosie i. e. many gods or a man-god So that the denying of a second Deity or Godhead is not destructive of faith but onely removes it from false foundation to a true that is God the Father by Christ Jesus 2 Cor. 5. 19. 1 Pet. 5. 10. for that John 5. 18. was a misprision of the Jews proceeding from their ignorance as may appeare 10. 34 35 36 37. by our Saviour his own Comment CHAP. 3. TO answer objections of Scriptures wrested by that third semipagan Century and a prepossessed posterity as in Gen. 1. 26. Let us make man which in the next verse also 5. 1 2. six severall times and Matth. 19. 4. Mark 10. 6. is expounded in the singular number like that Gen. 11. 7 8. which were a contradiction not an exposition and that Elohim bara the Gods made in the first Verse a solecisme and not an Hebraisme being a figurative consultation with his wisdom or communication with the holy Angels by way of approbation as 1 Kings 22. 19. Iob 1. 6. or enallage of the plurall number for the singular for the more honour * as Iob 18. 2. Dan. 2. 36. Iohn 3. 11. as Kings write in the style of Majesty after the manner of the holy tongue see Gen. 24. 9. of Abraham his Masters Iosh. 24. 19. hee is holy Gods Is 19. 4. 54. 5. c but to infer three coequal persons from thence the person of Christ according to the flesh nor then existing is altogether inconsequent of the like sort seems that to be Eccles. 12. 1. if parents be not implyed For them high and glorious Epithites Isa. 9. 6. of a man-child that was to be born it is granted they are very great and excellent yet well beseeming our blessed Saviour the founder and governour of his Church of whose wonderfull birth and works wee have sufficient testimonies being of his Fathers most intimate Counsell a mighty God not almighty God above all appellative gods 1 Cor. 8. 5. Revel. 1. 5. the everlasting Father or of the Age to come as Ierome eyther by way of Regeneration and that by an excellency or equivalency as Iohn 14. 9. of whose government although there were a beginning Heb. 10. 6. yet shall there be no enduring the term militant or of mortality 1 Cor. 15. 26. So that it is not a small thing for Christ to be so dignified by the Father unlesse hee be deified and equallized with the Father see Gen. 41. 43. Exod. 34. 14. 1 Sam. 18. 23. Ester 6. 9. as Is 49. 6. That Jer. 23. 6. is but an argument from the name for some relation to God as Gen. 22. 14. Exod. 17. 15. Judg 6. 24. 2 Sam. 6. 2. as it may appeare 1 Cor. 1. 30. 2 Cor. 5. 21. unlesse wee would make Iehovahim gods in the plurall which were dissonant to that incommunicable name That Zach. 13. 7. speaketh of a sociall and not a coequall party as Iudg. 18. 20. Acts 15. 28. God and Christ concurring as sociall causes to wit primary efficient and principall instrument in the businesse of salvation Iohn 6. 44. 14 6. 1 Iohn 1. 3 6. CHAP. 4. THat John 2. 29. is an Enallage of the active for the passive and is spoken declaratively as 20. 23. Levit. 13. and 14. c. of the Priest clensing the Leper like that Gen. 41. 13. by the divine power wherewith God endowed him John 5. 2 9 there being so many testimonies to that purpose Acts 2. 24. 13. 31. Rom. 4. 24. 1 Cor. 15. 19. 2 Cor. 4. 14. Gal. 1. 1. Ephes. 1. 20. Col. 2. 12. 1 Thess. 1. 1. with Heb. 13 10. c. That Acts 20. 28 in some Translations is with that peculiar bloud and not Gods own bloud which is absurd That Rom. 9. and 5th is spoken of Christ as he was an Israelite by kinde with the like clause to that Rom. 1. 25. 2 Cor. 11. 31. That Philip 2. 6. should be tooke not upon him the equality of a God Lord or Master as Posselius and Pusor shew the Apostle exhorting them by the example of Christ who being in a twofold form as John 13. 13. Gal. 4. 1. took upon him the form of a servant wherefore God hath highly exalted him as Verse 9th so that John 20. 28. is as much as Lord and Master like Elohim and Adonim for the truth of Christs resurrection was that which Thomas doubted and not his Deity That John 8. 58. of Christ his being before Abraham is to be understood in place and dignity as Verse 53. and not time as appeareth by circumstance 57 like that 1. 15 30. of the Baptist That 1 John 5. 7 8. be the same in effect like that Mar. 10. 8. one by conspiration or conjugation not individuation as 1 Cor. 6. 17. John 17. 21. Acts 4. 32. Heb. 2. 11. Jer. 32. 39. otherways we should confound the Trinity by such an Unity That John 17. 5. is a Scripture Prolepsis in regard of divine anticipation as may be gathered from that 13. 31 33. Luke 24. 26. according to Revel. 13. 8. so Jer. 1. 5. in regard of
Gods sore-knowledge and decree Acts 2. 23. Gal. 1. 15. Ephes. 1. 4 3. 11. 2 Tim. 1. 9. That 1 Pet. 3. 19. is understood of Noe as in the next Verse who by the same spirit 1 Cor. 12. 4. preached whiles the Ark was in preparing before Christ began to preach Mat. 4. 17. That Christ in the Revelation is called Alpha and Omega so is the Angell 22. 13. it being usuall to attribute that to the ministeriall cause which is proper to the primary Gen. 22. 15 16 18. 17. Exod. 3. 6. 7. Judg. 2. 1. Josh. 1. 11. 15. 2 Esdras 7. 3. For that which some contend the first Chapter to the Hebrews to be of the some they are to observe the manifold transitions as first of the Father 2 3 4. of the Son 5 6 7. of the Angels 8. to the sonne 9 10 11 12. to the Father according to the 102 Psalme in which not a word of the Son 13 14 of the Angels again so that in the sixth Verse is understood of a secondary and not supreme worship like a shadow to the person it belongeth to 1 Chron. 29. 20. so that inference of the whole first Chapter to the Hebrews is a fallacy from a part to the whole That John 1. 3. All things were made by him is not meant of this materiall world as appeareth by the 10 verse but according to the subject intended the new creation 2 Cor. 5. 17. according to that Heb. 1. 2. which ought to be ages and not worlds see 2. 5. concerning spirituall and eternall things as 2 Cor. 4. 8. Col. 1. 16. That Christ is said to be our Saviour we may read the like of others respectively in their kinde Judg. 3. 9. 15. Isa. 19. 20. That Pro. 8. 11 only argues that Gods wisdome was alwayes present with him and doth infer his holy spirit ler. 10. 12. Iob 33. 3. as Wisd. 7. 25. to which actions are attributed Prov. 8. 1. by a Prosopopie of a person as Psal. 85. 10 11. That Trifagie Isa. 6. 3. is a reduplication expressing the excesse of the action or affection as 2 Sam. 18. 33. Prov. 31. 2. Deut. 13. 14. Wherefore let us labour to reconcile Scripture by Scripture and by no means admit of an absurd sense CHAP. 5. THat which is objected that Christ were not a sufficient satisfaction if he were not equall to the Father is dissonant from the condition of remunerative justice consisting in a Geometricall proportion of acceptance by the partie offended the party offended being sinfull man besides that inferreth imminution to Christ his most pretious blood Mat. 26. 28. 1 Tim. 2. 6. Heb. 10. 29. 1 Pet. 1. 19. Revel. 12. 11. Iohn 15. 3. For a corollary I will conclude with that Exod. 34. 14. Because the Lord whose name is Zealous is a zealous God and will not give his glory to another as Isa. 48. 11. having no equall in heaven as Psal. 89. 6. Isa. 48. 11. for to add or substract to and from equals maketh them unequall equals agreeing in the same common measure as Revel. 21. 16. So that if Christ be equall to the Father as touching his Godhead he is so much more by the addition of his manhood which I now doe more then suspect to be that 2 Thes. 2. 4. of that Catholike professor in a Romish sense according to the Originall at Thessalonia Hist. Tripart 9. 7. and if this that and another person be equally God Almighty Eternall c. three ones make three as well in the greatest persons as least parts also if the Son be from the Father and the holy Spirit from both by a personall generation and procession there must needs follow a Hysteren proteron in the Deity to say that from God to naturals is inconsequent it is to be noted that for particular respects God having a voluntary agent and that infinite doth whatsoever he pleaseth even beyond ordinary means yet in generall respects there is good consequence to and from God with naturals observing the distance that is due to his Majesty as Malac. 1. 6. Mat. 5. 48. 7. 11. Wherefore to make Christ coequall to his Father is to mak another or a false Christ or to deal plainly with friends an Idoll Christ or two Gods as much as in us lyeth the great indignity to his imparalleld Father which the indignation of his most pious Son in wounding the Father through his sides and I feare that which we now and others hereafter shall suffer for as Revel. 6. 16 17. for as it is high Treason to equallize even the Kings Sonne with the King himselfe so it is high blasphemy to equallize the first borne of every creature Col. 1. 15. with the Creator himselfe Rom. 1. 25. and I suppose that blasphemy of the Beast with seven heads and ten hornes Revel. 13. 1 3 5 c. and that mystery of iniquity written in the forehead of the G. Whore 17. 5. diametrally opposite to that of the Fathers name written in the forehead of the 144000 14 1 7 7 3 c. As for that common evasion applyed to Christ as he is God and as he is man it is contrary both to reason and Scripture to limitate by so great a disparity as Hos. 11. 9. for I am God and not man Isa. 31. 3. 40. 17. implying contradiction as he is and as he is not and is but a presumptuous begging of that which is in question and if it be illogicall to limitate by a superiour or subordinate as the Pope errs not as he is Pope but as he is man it is much more absurd to limitate by a disparate and that of infinite disparity to omit that Luke 2. 40. the grace of God was with him and Act. 10. 38. for God was with him which were an idle tautalogie if he were God onely he is called God by a metaphor as Gabriell a man Dan. 9. 21. and Judas a devill Iohn 6. 70. CHAP. 6. THus we may perceive how by iniquity of time the reall truth of God hath been trodden under foot by a verball kinde of Divinity introduced by the Semipagan Christians of the third Century in the Western Church immediately upon the ceasing of the Heathenish Emperours who for their open hostility were likened to a Lyon 2 Tim. 4. 17. as their successors to a Dragon for their serpentine subtilties continuing 1260 years begun by the first Nicen Councill about 328 and made Catholike by the Imperiall decree at Thessalonica 342 Hist. Tripart 9. 7. but that prescription is no plea against God and God be thanked the time of this generall Apostasie is expired the mystery discovered and the unity of God Zach. 14. 9. come upon the stage Covenant The second particular that I cannot forbeate but to cry out with the people it is fallen it is fallen Babylon the great whiles I perceive that first resurrection from Antichristian errour as Napier and the calling of the Jews comming so fast on Rom. 11. 15