Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	believe_v	faith_n	speak_v	6,346	5	5.2623	4	false

Text snippets containing the quad

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

Iohojachin p. 83. l. 22. contained p. 93. verse 36. proficietque p. 94. ver 39. honorem p. 100. l. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 7. polity p. 113. l. 14. he p. 114. l. 8. sententiae In the Margine Pag. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. p. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 22. perspici p. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 84. I●rnandes p. 97. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 48. habebatur p. 125. for Rem r. Hom. THE APOSTASY OF THE LATER TIMES A Treatise on 1 Timothy Chap. 4. Ver. 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which I conceive may bee thus translated viz. Howbeit the Spirit speaketh expresly that in the later times some shall revolt from the Faith attending to erroneous spirits and Doctrines of Daemons through the hypocrisie of lyars having seared consciences forbidding to marry and commanding to abstaine from meats c. THe words I have read are a prophesie of a revolt of Christians from the great mystery of Christian Worship described in the last verse of the former chapter which according to the division of the Ancients should bee the first of this for that last verse together with the first six verses of this and halfe the seventh verse make the seventh title or main Section of this Epistle expressed in the Edition of Robert Stephen and so supposed from the grounds of that division to belong all to one argument The words therefore of my Text depend upon the last of the former chapter as the second part of a discreet proposition that howsoever the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mystery of Christian Religion which is God manifested in the Flesh justified in the Spirit seene of Angels and assumed into glory Though this mystery was a great one and at that time preached and beleeved in the world neverthelesse the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaketh expresly that in the later times there shall be a revolt or departing from the faith though not in all parts of it yet from a main and fundamentall part thereof namely the assumption of this God and Man to the throne of glory and the incommunicable majesty in Heaven where he hath a name given him above every name and whereof no creature in Heaven or in earth can be capable which connexion is the reason why the Apostle putteth this assumption into glory in the last place of his description which should else in the true order have followed the words justified in the spirit and beene before preached unto the Gentiles and beleeved on in the world But it is the method of the Scripture sometimes to translate the proper order and to mention that in the last place whereunto it is to joine and from whence it is to inferre the next words that follow after And unlesse this reason be allowed here there will hardly be found any other reason of this misplacing But more of this shall be both spoken and made better to appeare hereafter I come now more neer to my Text the words whereof I divide into two parts First a description of this solemne Apostasie in the first verse Secondly the manner or means whereby it was to come to passe in the following verse viz. through the hypocrisie of lyars who had seared consciences forbidding to marry and commanding to abstain from meats For the description of the Apostasie it selfe we shall finde it first generally and indefinitely expressed both in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall apostatize or revolt and in the next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall attend to erroneous Doctrines or Doctrines of errour Then particularly 1 what these erroneous Doctrines should be for the kinde or quality namely new Doctrines of Daemons or a new Idolatry 2 The persons who should thus apostatize not all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some 3 The time when it should be in these later times 4 The proofe or warrant of this prophesie it is that which the Spirit hath elsewhere long agoe foretold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the written word verbatim totidem verbis or in expresse words For the second part viz. the means Consider first the manner or method used by lying hypocrisie or hypocriticall lying Secondly the quality and description of the authors and furtherers thereof they should be such as had their consciences seared who forbade marriages and meats Where before I go any further I must give an account of thus translating these later words which I make the second part because they are commonly translated otherwise viz. intransitively as referring the words of the two last verses to the persons mentioned in the first viz. those some who should apostatize and give heed to erroneous spirits and doctrines of devils as they usually translate it so that the words of the second third verses should be the expression by particulars of that which was before generally comprized under erroneous spirits and doctrines of devils which should consist partly in forbidding lawfull marriage and partly in commanding abstinence from meats thereby abridging Christian liberty But this interpretation seemes very unlikely for first since S. Paul intendeth here to describe that great apostasie of the Christian visible Church as is evident by the pointing out of the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the later times who can beleeve that he who aymeth at this would instance only in the smaller and almost circumstantiall errours omitting the main fundamental which the Scripture elswhere telleth us should be Idolatry or spirituall fornication Secondly as for errours about marriages and meates they were not proper to the last times but found more or lesse in the Apostles owne times as may be gathered by some passages of their Epistles why should then our Apostle here speaking of the Apostasie of the last times instance only in these things which the first times in some measure were never free from Lastly which I take alone to be sufficient the Syntax of the words will not beare it to have them so translated for the persons in the first verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are expressed in casu recto whereas the persons in the verses following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in the genitive now by what Syntax can these be construed intransitively how will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. without breach of Grammar unsampled in our Apostles Epistles If any say they may be referred then and agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that indeed would be a strange sense and nothing to their purpose to say that Devils lie have seared consciences and forbid marriages and meates But to construe it transitively and to make all these genitive cases to be governed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and take the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie Caus●m or Modum actionis as is most usuall in Scripture this as it keepeth the Syntax true so I hope to make it appeare hereafter to bee the very meaning and

Macedon all Greece came under the Romane obedience 166 yeers afore the birth of Christ which no sooner was come to passe but the very selfe same yeere within lesse than three moneths after Antiochus sets up the abomination of desolation in the Temple of Jerusalem Why should we not then beleeve that the Holy Ghost intendeth here to give us as sure a watch-word when to beware of the man of sinne by this circumstance of latter times here in my text as we see he gave the Jewes to look for the persecution and prophanation by Antiochus Therefore without any more preambles I come now directly to resolve what was before propounded viz. what is meant by last times in generall whence and how we are to reckon them and then in the second place what are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my text which must be as I said before a latter part of that generall For the true account therefore of times in Scripture we must have recourse to that SACRED KALENDAR and GREAT ALMANACK of PROPHESIE the foure kingdomes of Daniel which are a propheticall chronology of times measured by the succession of foure principall kingdomes from the beginning of the captivity of Israel untill the mystery of God should be finished a course of time during which the Church and Nation of the Jewes together with those whom by occasion of their unbeleefe in Christ God should surrogate in their roomes was to remain under the bondage of the Gentiles and oppression of Gentilisme but these times once finished all the kingdomes of this world should become the kingdome of our Lord and his Christ. And to this great Calendar of times together with that other but lesser Calendar of 70 weekes all mention of times in Scripture seemes to have reference Now these foure kingdomes according to the truth infallibly to be demonstrated if need were and agreeable both to the ancient opinion of the Jewish Church whom they most concerned and to the most ancient and universall opinions of Christians derived from the times of the Apostles untill now of late time some have questioned it are 1 The Babylonian 2 That of the Medes and Persians 3 The Greekes 4 The Romane In which quaternary of kingdomes as the Romane being the last of the foure is the last kingdome so are the times thereof these last times we seeke for during which times saith Daniel cap. 2. v. 44. The God of heaven shall set up a kingdome which shall never be destroyed nor left unto another people but it shall breake in pieces and consume all these kingdomes and it shall stand for ever which is figured by a stone hewen out of the mountaine without hands before the times of the Image were yet spent which stone at length smote the Image upon his feet of Iron and Clay and so utterly destroyed it that done the stone that smote the Image upon the feet became a great mountaine and filled the whole earth the meaning of all which is that in the last times or under the times of the last kingdome the Romane should the kingdome of Christ appeare in the world as we see it hath done and this is that which the Apostle saith Heb. 1.2 God in these last dayes or last times hath spoken to us by his Sonne and Saint Peter 1 Ep. 1.20 that he was fore-ordained before the foundation of the world but was manifested in these last times This is that fulnesse of time whereof the Apostle speaks Gal. 4.4 When the fulnesse of time was come God sent forth his Son made of a woman and Ephes. 7.10 Having made knowne to us the mystery of his will that in the dispensation of the fulnesse of times he might gather together in one all things in Christ. Agreeable unto all which is that Heb. 9.26 Christ hath once appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of times or ages to put away sinne by the sacrifice of himself where these last times fulnesse of time and conclusion of ages are nothing else but the times of the fourth kingdome whose times are the last period of Daniels foure the fulnesse of propheticall chronologie and conclusion of the sacred Calendar during these times Christ was looked for and accordingly came and reigned whose kingdome shall at length abolish the brittle remainder of the Romane state according to the other part of the prophesie when the fulnesse of the Gentiles shall come in and our Lord subdue all his enemies under his feet and at the last death it selfe Having thus found what times are termed the last times in generall let us now see if we can discover which are the latter times of these last times or the last times in speciall which are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my Text which will not be hard to doe for if the last times in generall are all the times of the fourth kingdome then must our latter times as a part thereof needs be the latter times of that kingdome Let us therefore againe to our propheticall Calendar and survey Daniels description of the fourth or Romane kingdome as it is cap. 7. from ver 29. where we shall finde the latter times thereof to be that period of a time times and halfe a time during which that prodigious Horne with eyes like a man and mouth speaking great things should make warre with the Saints prevaile against them and weare them out and thinke to change times and lawes untill the judgement should sit and his dominions be taken away and in him that long-liv'd Beast finally be destroyed and his body given to the burning flame v. 11. for this Hornish soveraignty is the last Scene of that long Tragedy and the conclusion of the fourth beast and therefore the times thereof are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof the Spirit speakes expresly that in them there should be an Apostasie from the Christian faith Concerning these times thus found we will now further enquire 1 What durance they may be of 2 When they take beginning and by what mark their beginning may be knowne For the first we will make no question but these are the selfe same times whereof Saint John speakes telling us the Church should be in the wildernesse a Time Times and halfe a Time the same with those two and forty moneths wherein Johns restored beast should domineere and play the selfe-same reax which Daniels hornish tyrant doth the same time with those two and forty moneths during which the Church is trodden downe of the Gentiles lastly the same times with 1260. dayes during which the witnesses of Christ prophesied in sackcloth for a time times and halfe a time or a yeare two yeares and halfe are 42 moneths and 42 moneths make 1260. dayes if therefore we can finde the beginning and continuance of any of these we have found the beginning and continuance of them all For the duration and length of them they must imply some definitive times because the

the event most answerable thereunto when you shall heare proved out of Story that the Apostasie of the visible Church came in by lying wonders and all deceivablenesse of unrighteousnesse mannaged by those who either professed or doted upon Monasticall hypocrisie the affectation of which errours at length surprizing the body of the Church is that which S. Paul 2 Thes. 2. calls not the Apostasie it selfe but a not-love of the truth for which God gave them over to strong delusions that they might beleeve a ly But this is out of its place only I have anticipated thus much lest you should be too long in suspence of the grounds of this novelty in translating and yet this difficulty concerning the Syntax hath stumbled many of our later interpreters as amongst others Beza who solves it only by saying that the Apostle more regarded the matter than the construction which for my part I cannot beleeve others who can may if they please I returne now unto the first part of my Text the description of that solemne Apostasie where I will consider the five parts or points thereof as I have propounded them though it be not according to the order of the words And first in the more generall expression of the words as I called it I say in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as to say they shall make an Apostasie now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture use when it looks towards a person signifies a revolt or rebellion when towards God a spirituall revolt from God or rebellion against divine Majesty whether totall or by Idolatry and serving other gods for the Seventy whence the new Testament borrows the use of speech usually translates by this word the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rebell and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebellion both which when they have reference to a spirituall Soveraignty meane nought else but Idolatry and serving of other gods as may appeare Josuah 22.19 where the Israelites supposing their brethren the Rubenites and Gadites in building another Altar upon the banks of Jordan had meant to have forsaken the Lord and served other gods they said unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you have rebelled against the Lord and presently rebell not against the Lord nor rebell against us where the Seventy hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the two and twenty verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebellion is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words the Lord God of gods he knoweth if it be in rebellion or transgression against the Lord also Numb 14. ver 9. when the people would have renounced the Lord upon the report of the spyes Josuah and Caleb spake unto them saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebell yee not where the Seventy hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not apostates from the Lord so Nehem. 9.26 in that repentant confession which the Levites make of the Idolatry of their nation they were disobedient say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rebelled against thee the Seventy hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Daniel in the like confession chap. 9. ver 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee have rebelled so the Idolatry of Ahaz 2 Chron. 28. and 29. is by the same interpreters called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revolted greatly from the Lord. I will not trouble you with the places where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for treason and rebellion against earthly Princes which are many it is sufficient to gather from what we have quoted that apostasie having reference to a soveraignty and lordship betokens a withdrawing of subjection and service therefrom which if the soveraignty and majesty be divine is done by Idolatry and service of other gods as well as if the majesty of the true God were renounced altogether The use of the New Testament is answerable Hebr. 3.12 Take heed lest there be in any of you an evill heart of unbeliefe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in departing from the living God and which is more neer to our purpose S. Paul in his 2 Thes. 2. meanes no other thing in his prophesie of the man of sinne by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than Christian Idolatry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlesse that apostasie come first that is unlesse there be a breach of allegiance and faith given unto Christ by Idolatry under Antichrist the like therefore I conclude to bee intended in my Text by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely that in the later times men should break their oath of fidelity to Christ that in and through him alone they should approach and worship the divine Majesty and so hath the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught us something at least it hath wrought an indefinite suspicion of what should befall Christians in the later times howsoever we are yet in suspence whether this departing from Christ and the mystery of godlinesse should be totall in not acknowledging him at all or whether hereticall in serving other gods besides him For the Jewes we know when they forsook the Lord most yet did not forsake him altogether but their apostasie was in not serving him only and alone but others besides him as Calves the host of Heaven and Baalim Let us therefore see if the next generall words will affords us yet further information viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attending to erroneous spirits or as some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirits of errour It would be unprofitable and tedious here to tel of the divers use of this word spirit in Scripture some take it in this place for Doctors of spirituall things and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be Doctors of errour But I had rather take Spirits in this place for doctrines themselves for so Divines observe it to be used 1 Joh. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beleeve not every spirit i. e. every doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but try the spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they be of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because many false Prophets c. and so onward in that chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the false doctrine of Antichrist so if this sense be admitted wee are something lesse in suspense than we were and may guesse that this revolt should not be totall but hereticall for wee shall not easily finde the word spirit to be otherwise used but either for the doctrines or Doctors of Christianity or for heresies under the same It seemes therefore to be some revolt from Christ by Idolatry even in those who would seeme to worship him But suppose it be so yet still are we in suspence what these erroneous and idolatrous doctrines might be For Idolatry as we may see in the Jewish apostasies was of

doctrine of worshipping of dead men you may read him in the seventy eighth Heresie towards the conclusion where upon occasion of some who made a Goddesse of the blessed Virgin and offered a cake unto her as the Queene of heaven he quotes the place of my text concerning them saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in English sounds thus that also of the Apostle is fulfilled of these some shall apostatize from sound doctrine giving heed to fables and doctrines of Daemons for saith he they shall be worshippers of dead men as they were worshipped in Israel are not these last words for an exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what will you say doth he meane by dead men worshipped in Israel I suppose he meanes their Baalim who as is already shewed were nothing else but Daemons or deified Ghosts of men deceased yet he brings in two examples besides one of the Sichemites in his time who had a Goddesse or Daemonesse under the name of Jephta's daughter another of the Aegyptians who worshipped Thermutis that daughter of Pharaoh which brought up Moses Some as Beza would have these words of Epiphanius to be a part of the text it selfe in some copy which he used But how is that likely when no other Father once mentions any such reading nay it appeares moreover that Epiphanius intended to explaine the words as he quoteth them as he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Otherwise wee must say he used a very corrupt copy or quoted very carelesly But grant that Epiphanius read so either this reading was true and so I have enough because then the Apostle with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. should expound himselfe by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meane the deifying of the dead or it was not the originall reading but added by some other for explication sake and so it will follow that those who did it made no question but that the words there contained some such thing as worshipping the dead Therefore take it which way you will it will follow that some such matter as wee speak of was in times past supposed to bee in this text and prophesie Now I come to the second point to maintaine and prove that praying to Saints glorified as mediators and agents for us with God is justly charged with Idolatry for this is the hinge whereupon not the application only of my text but the interpretation thereof chiefly turneth for this is that which I told you in the beginning that my text depended upon the last words of the former chapter and verse received into glory which were therefore out of their due order put in the last place because my text was immediately to bee inferred upon them the like mis-placing and for the like reason see Heb. 12.23 where in a catalogue or recension of the parts of the Church Christ the head and the sprinkling of his blood is mentioned in the last place and after the spirits of just men because the next verses are continued upon this sprinkling of Christs blood Yee are come to the generall assembly and Church of the first borne which are written in heaven and to God the judge of all and to the Spirits of just men made perfect and to Jesus the Mediator of the new Covenant and to the blood of Sprinkling which speaketh better things than that of Abel whereas the right order should have beene first God the judge of all Secondly Christ the mediator of the new Covenant Thirdly in the last place the Spirits of just men made perfect agreeable therefore to this dependance of my text I am to shew that the Invocation of Saints glorified implyes an Apostasie from Christ and a deniall of his glory and majesty whereunto hee is installed by his assumption into heaven to sit at the right hand of God which before I doe I must premise some generall grounds which are as followeth That as God is most one and without all multiplicity so must the honour and service which is given unto him have no communicability Esa. 42.8 I am the Lord that is my name my glory will I not give unto another nor my prayse to graven Images for the one-most God must have an one-most service Therefore in that action whereof God is the object nothing must be an object but God or in the Scripture phrase thus in those actions which look towards the face of God nothing may come betweene whose face such actions may look upon besides him whether by way of subordination to him or representation of him for I am the Lord thy God saith hee thou shalt have no other Gods before my face Secondly this face of God is not only the object of his person but also the place of his presence where his glory is revealed in the heavens where we shall see him face to face 1 Cor. 13.12 Revel 22.4 and where the Angels in heaven behold the face of the Father which is in heaven Matth. 18.11 No action therefore directed thitherward to the face of his revealed presence and glory may so much as look asquint upon any other object or behold any other face but the face of God alone for we must have no other Gods before his face I say not that a man may not turne his face upon the face of any other thing when he turnes his face towards the face of God for how then should we worship him at all seeing which way soever we turne us something will alwayes bee before us but it is not the face of our bodies or their posture but the face and posture of the act wee doe which must not have the face turned upon any thing else when it is directed at the face of God namely that action in which God is faced must face nothing else but God where God is the object whether in regard of his person when we pray unto him or of his throne of presence when we would approach it or direct our supplica-towards it there nothing is to have any respect of an object but God alone So although when we pray unto God wee turne the face of our bodies towards Heaven the Sunne the Moon and Starres yet doe we not worship the host of heaven therefore because our action hath no relation to them as to an object but to God alone and howsoever they are betweene God and us in place yet as an object of our devotion neither they nor any thing in them come any way betweene us and him Now for the reason if you ask it of this incommunicablenesse of all actions and services directed to God-ward you shall have it because the Lord whose name is jealous is a jealous God jealous not only lest he should not be honoured as God but jealous lest he should not be honoured as one God for as by

Notwithstanding all this I make no question but in the Apostles times many of the beleeving Gentiles mistaking the Apostles admonition to the Jewes of the end of their state approaching thought the end of the whole world and the day of the Lord had beene also neere whom therefore Paul 2 Thes. 2. beseeches to be better informed because that day should not come untill the Apostasie came first and that man of sin were revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expresly or in expresse words NOw I come to the fourth part of this prophecy the warrant or proofe thereof The Spirit hath foretold it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in expresse words in some place or other of divine Writ The Spirit told Peter Acts 10.19 Behold three men seeke thee The Spirit said Separate Barnabas and Saul Acts 13.2 The Spirit forbade Saint Paul to preach in Asia The Spirit said that the Jewes should binde Saint Paul at Jerusalem Acts 21.11 But in all these the Spirit spake not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for these things were no where written and therefore what it spake it spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely by secret Instinct or Inspiration but that which the Spirit speakes in the written Word that it speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbatim expresly If therefore concerning this Apostasie of Christian beleevers to be in these latter times the Scripture speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then is it to be found somewhere in the Old Testament for there alone the Spirit could be said to speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or verbatim in the Apostles time Having therefore so good a hint given us let us see if we can finde where the Spirit speaketh of this matter so expresly There are three maine things in this our Apostles prediction whereof I finde the Spirit to have spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in expresse words and that in the prophecy of Daniel 1 Of these last or latter times 2 Of the new worship of Daemons in them 3 Of a Prohibition of marriage to accompany them As for the first of these the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daniel as you heard before expresly names them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time times and halfe a time being those last times of this last kingdome wheren the Hornish Tyrant should make warre with the Saints and prevaile against them For the second a worship of new Daemons or Demi-gods with the profession of the name of Christ you will perhaps think it strange if I should shew it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if I doe it was the Appendix of hindering or debarring marriage mentioned in the next verse which as a thread led me the way to the end of the eleventh chapter of Daniel where I found it and in a place too very suspicious being taken I think by almost all the Ancients for a prophecy of Antichrist yea and so expounded by the greatest part of our own though with much variety of reading and application But heare the words themselves in the 36 37 38 39 verses of the eleventh chapter of Daniel translated as I think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbatim without any wresting or straining the Hebrew text they are a description of the last or Roman Kingdome with the severall states thereof conquering nations persecuting Christians false worshipping Christ. The words are these Daniel cap. 11.36 37 38 39. verses 36 Then a King shall doe according to his will shall exalt and magnifie himselfe above every god yea against the God of gods shall hee speak marvellous things and shall prosper untill the indignation be accomplished for the determined time shall be fulfilled 36 Tunc faciet pro libitu suo Rex extollet ac magnificabit seipsum supra omnem deum etiam contra Deum deorum loquetur stupenda proficitque donec consummata fuerit indignatio nam statutum perficietur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 37 Then he shall not regard the gods of his Ancestors nor shall he regard the desire of women no nor any god but he shall magnifie himselfe above all 37 Tunc ad Deos ma jorum suorum non attendet nec ad desiderium mulierum nec ad ullum numen attendet sed supra omne se magnificabit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 38 For to or together with God in his seat hee shall honour Mahuzzims yea together with that God whom his Ancestours knew not shall he honour them with gold and with silver and with precious stones and with pleasant things 38 Nam ad vel juxta Deum Mahuzzimos in sede ejus honorabit scilicet ad Deum quem non agnoverunt majores ejus honarabit eos auro argento lapidibus pretiosis rebus desideratissimis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 39 And hee shall make the holds of the Mahuzzims withall or joyntly to the forreigne god whom acknowledging hee shall increase with honour and shall cause them to rule over many and shall distribute the earth for a reward 39 Et faciet munimenta Mauzzimorum unà deo peregrino seu exotico quem agnoscendo multiplicabit honores dominari faciet eos in multos terramque partietur in mercedem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Now for the understanding of this Prophecy wee must take notice that the Prophet Daniel at the begining of these verses leaves off the Greek kingdome with Antiochus of whom he was speaking before and falls about the Romane the reason being because after Antiochus in whose time Macedonia whence that kingdome sprung with all the rest of Greece came under the Romane obedience the third kingdome comes no more into reckoning Daniel himselfe calling the time of Antiochus reigne the latter end of the Greek kingdome cap. 8.23 and as I take it he intimates the same in this chapter in the verses immediately fore-going these we have now to deale withall from thence forward therefore the Romane succeeds in the account of the Great Calendar of time 2 Under the name King we must understand the whole Roman State under what kind of government soever for the Hebrewes use King for kingdome and kingdome for any Government State or Policy in the world for the Divell in the Gospel is said to have shewn Christ all the kingdomes of the world Monarchies Aristocracies Democracies or what other kind soever 3 Where it is said this King shall exalt himselfe above every God nothing is thereby meant but the generality and the greatnesse of his conquests and prevailings and the reason of that phrase or manner of speech should seem to be because in the time of Paganisme every Citie and Country was supposed to have their proper and peculiar gods which were deemed as their guardians and protectors whence in the Scripture according to the language of that time we may observe a threefold use of speech First The Nations themselves are expressed and implyed under the names of their gods The Israelites were called the people of Jehovah so are the Moabites the people of Chemosh Numb 21.29