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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	worthy_a	write_v	year_n	54	3	4.3239	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50525	The apostasy of the latter times in which, according to divine prediction, the world should wonder after the beast the mystery of iniquity should so farre prevaile over the mystery of godlinesse, whorish Babylon over the virgin-Church of Christ, as that the visible glory of the true church should be much clouded the true unstained Christian faith corrupted the purity of true worship polluted, or, The gentiles theology of dæmons i.e. inferiour divine powers, supposed to be mediatours between God and man : revived in the latter times amongst Christians in worshipping of angels, deifying and invocating of saints, adoring and templing of reliques, bowing downe to images, worshipping of crosses, &c : all which together with a true discovery of the nature, originall, progresse, of the great, fatall and solemn apotisy are cleared : delivered in publique some years since upon I Tim. 4. 1,2,3 / by Joseph Mede ...	Mede, Joseph, 1586-1638.; Twisse, William, 1578?-1646.	1641 (1641)	Wing M1590; ESTC R22768	121,369	171

as unto Mediatours and to give that honour unto their Reliques which was due unto God alone The like is to be said of the Miracles of Images and of the Host which though they smelt strong of Forgery or Illusion were supposed by a divine disposition to be wrought for the like end and purpose All which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of seduction or strong delusion to make the world beleeve a Lye as Saint Paul speakes 2 Thessal 2.11 Concerning the hypocrisie of fabulous legend-Writers of the Acts of Saints and Martyrs you know what it meanes as also the last which was named Counterfeit Authors under the name of Antiquity as approving those errours which latter times devised I shall not need here to use any further explication and thus you see what is comprehended under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hypocrisie counterfeiting or faining of Lyars I should now come to display the truth of this particular of this Prophesie in the event but I will first unfold the next imputation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hypocrisie of those who have their consciences seared which though it might be exemplified in other things yet I meane to instance onely in that afore-mentioned and so must give you the story of both together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Through the hypocrisie of those who have their consciences seared For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I said before is to be repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both the place seared and the mark printed by the searing with an hot iron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to cauterize to sear with an hot iron or cut off with searing as Chirurgions doe rotten members now that which is seared becomes more hard and brawny and so more dull and not so sensible in feeling as otherwise In this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those who have a hard and a brawny Conscience which hath no feeling in it in the other sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to cut off by searing it must signifie those who have no conscience left there is not much difference but I follow the first a hard and unfeeling Conscience And whether those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof we spake before to use no other instances were not of such metall for their Conscience I think no man can deny Who could have coined or who could have beleeved such monstrous stuffe as the Legends are stored with but such as were cauterized If they had had any tendernesse or feeling not only of Conscience but even of sense they could never have beleeved or vented such stuffe as there is As Vincent hist. lib. 7. cap. 84. That the Virgin Mary should draw out her breasts and milk in I know not what Clerks mouth That she played the Midwife to an Abbesse got with child by her Cater and sent the Bastard by two Angels to a certaine Hermite to be brought up Idem ibid. c. 86. That she came and lay the first night in the midst between a certain Bridegroome and his Bride Idem lib. 7. cap. 87. Caesarius in his seventh book cap. 34. reports that the Virgin Mary for twelve whole yeeres together did supply the place of a certain Nun called Beatrice while she lay in the Stewes till at length returning she freed the Virgin from standing Sentinel any longer And lib. 7. cap. 33. That she said to a certain Souldier I 'll be thy wife come and kisse me and made him doe so That she took a Monk about the neck and kissed him In an Italian book called The miracles of the blessed Virgin printed at Millaine 1547. a certaine Abbesse being great with child the holy Virgin willing to cover the crime did in her stead present her selfe before the Bishop in form of an Abbesse and shewed by ocular demonstration that she was not with child Fasciculus temporum written many yeeres agoe tels us of Saint Gilgols wife used to sing with her lower mouth because she scoffed at her husbands Miracles But that which Johannes de Nicol. in his reformed Spanyard tels that he read taken out of Trithemius is the more worthy to be remembred as being a principall motive in his conversion who was till then extremely addicted to the Idol-worship of the blessed Virgin which was much cooled when he read that she came into the chamber of Fryer Allen a Dominican that made her Rosary made a ring of her owne haire wherewith she espoused her selfe unto him kissed him let him handle her breasts and conversed as familiarly with him as a Bride is wont with her Bridegroome whether think you not that these fellowes were seared in their conscience what block could have beene more senslesse Melchior Canus speaking of the golden legend as they call it a book fraught with such stuffe as you have heard me thinks almost expresses the meaning of a cauterized conscience Hanc homo scripsit saith he ferrei oris plumbei cordis a fellow of an iron mouth and leaden heart as if he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a brawny and unfeeling conscience But I come to shew how this prediction of our Apostle hath beene accomplished how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cousening and feigning of lyars was the meanes whereby the doctrine of Daemons was advanced in the Church I meane the deifying and worshipping of Saints and Angels the adoring and templing of relicks the bowing downe to Images the worshipping of Crosses as new Idoll-columnes the worshipping of the breaden god or of any visible thing whatsoever upon supposall of any divinity therein all which I have proved to be nothing else but the Gentiles idolatrous Theology of Daemons revived amongst Christians The first of these the deifying and invocating of Saints and adoring relicks is the most ancient for time of all the rest and began to appeare in the Church presently after the death of Julian the Apostate who was the last Ethnicall Emperour the grounds and occasions whereof were most strange reports of wonders shewed upon those who approached the shrines of Martyrs and prayed at their memories and sepulchers devils charmed diseases cured the blinde saw the lame walked yea the dead revived and other the like which the doctors of those times for the most part avouched to be done by the power and prayers of glorified Martyrs and by the notice they took of mens devotions at their sepulchers though at the beginning those devotions were directed to God alone and such places only chosen for the stirring up of zeale and fervour by the memory of those blessed and glorious Champions of Christ. But whiles the world stood in admiration and the most esteemed of these wonders as of the glorious beames of the triumph of Christ they were soone perswaded to call upon them as patrons and mediatours whose power with God and notice of things done upon earth they thought that these signes and miracles approved Thus the reliques of Martyrs beginning to be esteemed above the

to appoint solemne sports for you 3 That Constantine the first Emperour under whom that State forsook the gods of their forefathers and became Christian together with this alteration abrogated those ancient Roman lawes Julia and Papia wherein the desire of women and married life was so much priviledged and encouraged and single and unmarried life disadvantaged Heare it in the words of Zozoman lib. 1. cap. 9. Hist. Ecclesiast There was saith he an ancient law among the Romans forbidding those who after five and twenty yeeres old were unmarried to enjoy the like priviledges with married ones and besides many other things that they should have no benefits by Testaments and Legacies unlesse they were next of kindred and those who had no children to have halfe their goods confiscated therefore the Emperour seeing those who for Gods sake were addicted to chastity and virginity to be for this cause in the worst condition he accounted it a folly for men to goe about to increase their kind with such carefulnesse and diligence when as Nature according to divine moderation continually receives as well diminution as increase Therefore he published a law to the people that both those who lived a single life and those who had no children should enjoy the like priviledges with others yea he enacted that those who lived in chastity and virginity should be priviledged above them enabling both sexes though under yeeres to make Testaments contrary to the accustomed policy of the Romans This alteration of the Roman law by Constantine Eusebius also witnesseth lib. 4. cap. 26. de vita Constantini and again cap. 28. where he saith that above all he honoured most those that had consecrated their lives to divine Philosophy he meanes a monasticall life and therefore he almost adored the most holy company of perpetuall Virgins That which the fathers had thus enacted the sonnes also seconded and some of the following Emperours by new edicts till there was no Relique left of those ancient priviledges wherewith married men had beene respected which Procopius saith how rightly I examine not was the cause of the ruine of that Empire which was so much enfeebled and weakened through neglect of the procreation of children that it was not able to match the numerous armies of barbarous nations This was the first step of dis-regarding marriage and the desire of wiving which was not an absolute prohibition but discouraging But no sooner had the Roman Bishop and his Clergy got the power into their hands but it grew to an absolute prohibition not for Monkes onely but for the whole Clergy which was the highest dis-respect that could be to that which God had made honourable among all men 4 Lastly it is a thing not to be passed by without admiration that the Fathers and others at the beginning of Saint-worship by I know not what fatall in●●inct used to call Saints and their Reliques Towres Walls Bulwarks and Fortresses that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahuzzim in the prime and native signification Basil in his Oration upon the forty Martyrs whose Reliques were dispersed over all the Countries thereabouts speaks in this manner These are those who having taken possession of our Countrey as certain conjoyned Towers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secure it from the incursions of Enimies The same Basil concludes his Oration upon Mamas a Martyr in this manner that God who hath gathered us together in this place and disposeth of all that is to come keepe us safe from hurt and secure us from the ravening Wolfe and preserve stedfast this Church of Caesarea being guarded with a mighty Tower of Martyrs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome in Hom. 32. upon the Epistle to the Romanes speaking of the Reliques of Saint Peter and Paul This corps sa●th he meaning of Saint Paul fortifies this City of Rome more strongly than any Towre or ten thousand rampires as also doth the corps of Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Are not these strong Mahuzzims The like whereunto is that of Venantius Fortunatus a Christian Poet not above an age younger than Chrysostome A facie hostili duo propupnacula praesunt Quos fidei turres urbs caput orbis habet The Faith 's two Towers in Lady Rome do lye Two Bulwarks strong against the Einmy At the same thing aimes Gregory lib. 7. Ep. 33. ad Rusticanam Patriciam entreating her to come to Rome Si gladios Itali● bella formidetis if you feare the swords saith he and warres of Italy you ought attentively to consider how great the protection of blessed Peter the Prince of Apostles is in this City wherein without any great number of people without the aid of souldiers we have beene so so many yeeres in the midst of ●words by Gods providence safely preserved from all hurt But to returne againe to Saint Chrysostome who in his Homily upon the Egyptian Martyrs Hom. 70. ad populum Antiochenum speakes after this manner ●hese Saints bodies saith he fortifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our City more strongly than an impregnable wall of Adamant and as certaine high rocks hanging on every side repell not onely the assaults of those enimies which are sensible and seen with the eye but also overthrow and defeat the ambuscadoes of invisible fiends and all the stratagems of the Divell Here you see are Mahuzzims too So long before in the dayes of Constantine James Bishop of Nisibis renowned for holinesse was according to order given by Constantine in his life time saith Gennadius buried within the wall of that City being a Frontire of the Empire ob Custodiam viz. Civitatis Gennad de vir illustr cap. 6. Evagrius lib. 1. c. 13. tels us that the Antiochians offered● up a supplication to the Emperour Leo the first about the yeere 460. for the keeping of the corps of holy Simeon sirnamed Stylita or the Pillarist in this forme Because our City hath no wall for it had beene domolished in a Fury therefore we brought hither this most holy body that it might be to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Wall and a Fortresse which would be in Hebrew Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leshur vlemahoz Saint Hilary also will tell us that neither the guards of Saints nor Angelorum munitiones the Bulwarks of Angels are wanting to those who are willing to stand here Angels are Mahuzzims as Saints were in the former The Greeks at this day in their Preces horariae thus invocate the blessed Virgin O thou Virgin mother of God thou impregnable wall thou Fortresse of salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 28. we call upon thee that thou wouldest frustrate the purpose of our enimies and be a fence to this City thus they goe on calling her the hope safeguard and Sanctuary of Christians here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahoz Mahuzzim a strong Mahoz indeed To conclude the titles of Protectors Guardians and defenders which is the signification of Mahuzzim when a person is meant as they are more frequent