Selected quad for the lemma: state_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
state_n	beast_n	head_n	roman_a	1,343	5	9.0797	5	true

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

Scripture followes that use of speech and useth no number indefinitely but those which the use of speech had made such as 1.10.1000 but mixt and compound numbers as these are 3 ½. 42.1260 are neither in the Hebrew nor I think in any other language used indefinitely Our adversaries would have them literally understood for three single yeers and a half as though it were an History and not a Prophesie but besides the use of prophesie to reckon dayes for yeers I think it would trouble any man to conceive how so many things as should be performed in this time should be done in three single yeeres and a halfe 1 Ten kingdomes founded at the same time with the Beast 2 Peoples and multitudes of nations and tongues to serve and obey him 3 To make warre with the Saints and overcome them 4 To cause all that dwell upon the earth to worship him 5 Babylon to ride the Beast so long that all nations shall drinke of the wine of her fornication the Kings of the earth commit fornication with her yea the Merchants and all those that had ships in the sea to grow rich by trading with her Me thinks all this should ask much more than three yeeres works or foure either To which I adde moreover that that state of government soveraignty or seigniory or what you will of the Beast under which the whore should ride him followeth immediately upon a former which in comparison is said to last but a short space Rev. 17.20 But if the Antichristian state should continue but three yeers and a half literally taken how short must the time of that foregoing King or soveraignty be which should occasion the Holy Ghost to insert so singular a note of the difference thereof from that which followed that it should continue but a short space doth not this imply that the next state wherin the whore should ride the beast was to continue a long space therefore 3 yeers a half historically taken cannot be the time of the Churches Apostasie and the Antichristian soveraignty of Rome and if it cannot be taken historically it must be taken prophetically every day for a yeer so 1260 dayes counted so many yeers shewes the extent of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 1260 yeers Now for the second thing proposed the beginning of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint John tells us in the Revelation that his blasphemous Beast of 42 moneths continuance should succeed upon the mortall wound of the Caesarian or Imperiall soveraignty of Rome And Apoc. 17. the Idolatrous Beast which carries the great Whore upon his back should have a plurality of Kings start up at the same time with him who should agree to submit their power and kingdome unto this whore-ridden Beast and would not he also in the same chapter have us take notice that the Antichristian state of the Beast which was to come should be next to that of the Caesars which then reigned for the Angell there tels him that that state of the beast wherein the Whore should ride him which was then not in being but should afterward ascend out of the bottomlesse pit and goe into perdition that this state or head of the beast should succeed so immediately upon the sixth state or head viz. the Caesarian then reigning that howsoever in some respects it might be called an eighth yet should in very deed be but the seventh for how could it be otherwise when the Beast in the vision hath but seven heads and no more vide ver 8.10.11 Agreeable to this is Saint Pauls Epocha 2 Thes. 2.7 who tels us that as soone as the Imperiall soveraignty of Rome which then hindered should be taken out of the way then should that wicked one be revealed thus the Fathers generally expound it Hence was that custome in the Church in the most ancient times of it to pray in their Lyturgy for the lasting of the Roman Empire that so Antichrist might be long acomming Tertul. apol cap. 32. 39. Ad Scap. c. 2. Upon this ground Saint Jerome when ho heard of the taking of Rome by Alaricus the Goth presently expected the comming of Antichrist Ad Ageruchiam de Monogamia Qui tenebat saith he de medio sit non intelligimus Antichristum appropinquare Idem praefat l. 8. Comment in Ezec. Pascitur animus obliviscitur saeculi calamitatum quòd in extremo fine jam positum congemiseit parturit donec qui tenet de medio fiat pedes statuae quondam ferrei fragilitate digitorum fictilium conterantur Cadit mundus Cervix erect a non flectitur c. Thus he Postquam clarissimum terrarum omnium Lumen extinctum est imo Romani Imperii truncatum caput in una urbe totus orbis interiit as he elsewhere deplores that wofull calamity Praef. l. 1. Comment in Ezek. Answerable to that which Saint John told us Daniels Calendar also informes us that the hornish Tyrant who was to act the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should then begin to appeare when ten kings should arise in the fourth kingdome for the ten horns which at last he espied upon the Beasts head and observed a little horn with eyes a mouth to spring up amongst them displant three of them v. 8. the Angel v. 24. expounds to be ten kings which should arise out of that kingdome and another to wit Antichrist should arise behind them so it should be translated as the 70 doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should be diverse from the first that is a King of another nature and should bring downe or humble three Kings and play those reax which follow in the Text. Thus the Fathers universally and from the utmost antiquity expound this Scripture Justin. Mart. Dialog cum Tryphone takes it for granted that this horne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui iniqua in nos Christianos andebit Irenaeus scholar to Policarp l. 5. c. 21. aliis 25. saith Daniel novissimi regni finem respiciens id est novissimos decem reges in quo divideretur regnum illorum super quos filius perditionis veniet cornua dic●● dec●m ●asei bestiae c. Yea a little after hee tels us that Saint John in his ten Kings which should re-receive their kingdomes at one houre with the Beast expounds this of Daniel Manifestius adhuc d● novissimo tempore de his qui sunt in eo decem regibus in quos divid●tur quod nunc regna● imperium significavit Johannes Domini discipulus in Apocalypsi edisserens quae fuerint decem cornua qu● à Daniele visa sunt c. Nay Saint Jerome in his Comment upon this seventh chapter of Daniel will give us to understand that all the Ecclesiasticall Writers delivered this to be the true exposition for having there confuted Porphyrie who to derogate from the divinity of this prophesie would have it meant of Antiochus Epiphanes and therefore written when the

The Lord threatned Deut. 4.28 28.64 Jer. 16.13 to scatter Israel among the nations from one end of the earth even to another and that there they should serve other gods day and night gods the work of mens hands woed and stone which neither they nor their fathers had knowne that is they should serve them not Religiously but Politically insomuch as they were to become slaves and vassals to Idolatrous nations even such Idolaters as neither they nor their fathers had ever heard of For as for a religious service of Idols the Jewes were never so free as in the captivity as we see by experience at this day but with the service of bondage they may be said Politically to have beene the vassals of Idols as being in bondage to the servants of other gods As a Christian taken by the Turks may in the like sense be said to come in bondage and be a slave to Mahomet for a slave to the servants is in a sense servant to their masters Let it also be considered whether that of David 1 Sam. 26.19 be not to be expounded according to this notion They have driven me out this day from abiding in the inheritance of the Lord saying goe serve other gods that is banished me into a nation of another Religion Secondly The exploits of the nation are said to be done by their gods even as we by like priviledge of speech ascribe unto our Kings what is done by the people under them thus 2 Chron 28.23 the gods of Damascus are said to have smote Ahaz he sacrificed to the gods of Damascus that smote him and he said Because the gods of Syria help them therefore will I sacrifice to them that they may help me Jer. 51.44 it is said of the dominion of Babylon that the nations flowed together unto Bel and that he had swallowed up their wealth which the Lord threatned there to bring forth again out of his mouth Thirdly and that most frequently of all others What is attempted against the nation is said to be attempted against their gods Even as Generals beare the name not onely of the exploits but also of the disadvantages of the armies led by them so here the gods are said to receive the affronts defeatures and discomfitures given to the people under their patronage Rabshakeh vaunts in his masters name 2 Kings 28.33 Hath any of the gods of the nations delivered at all his land out of the hand of the King of Assyria where are the gods of Hamath and of Arphad where are the gods of Sepharvaim Esay 46.2 prophecieth thus of the taking of Babylon by Cyrus Bel boweth downe Nebo stoopeth they could not deliver the burden but they themselves are gone into captivity In the like straine prophecieth Jeremy cap. 50.2 Babylon is taken Bel is confounded Merodach is broken in pieces her Idols are confounded And again Jer. 51.44 I will punish Bel in Babylon and I will bring out of his mouth that which he hath swallowed up and the nations shall not flow together any more unto him yea the wall of Babylon shall fall The same Prophet saith of Moabs captivity cap. 48.7 Thou shalt be taken and Chemosh shall go into captivity with his Priests and his Princes together Moa● likewise in his affronts and derision of Israel is said to have magnified himselfe against the Lord according to which manner of speech the successe and prevailing of the Roman in the advancing his dominion and subduing every nation under him is here expressed by his exalting and magnifying himselfe above every God This I suppose to be the ground of that manner of speech though if any had rather as others doe take gods here for Kings and Potentates of the earth it will I confesse come all to one purpose 4 By the gods of their Ancestours whom the Roman State should at length cashiere and cast off are meant all the Pagan Deities and heathen Gods which were worshipped in that Empire 5 By desire of women which the Roman of that time should not regard as he was wont is meant the desire of wiving or desire of having women for the society of life conjugall affection which is expressed Gen. 2.24 to be such a desire for which a man should leave father and mother and cleave to his wife and they shall be both one flesh and it might have beene in this place desire of wives as well as desire of women for there is no other word used in the Originall for wives above once or twice in the whole Scripture but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here turned women With the like use of the word desire the Spouse in the Canticles cap. 7.10 expresseth her wel-beloved to be her husband I am my wel-beloveds saith she and his desire is toward me that is he is my husband for so twice before she expressed her selfe cap. 2.16 My beloved is mine and I am his Cap. 6.3 I am my beloveds and my beloved is mine So Ezek. 24.16 the Lord threatning to take away Ezekiels wife saith Behold I take away from thee the desire of thine eyes and afterward ver 18. it followeth and at even my wife died Yea the Roman language it selfe is not unacquainted with this speech Cicero ad uxorem En mea lux meum desiderium This desire of women and married life the Roman should discountenance when he shook off the gods of his Ancestors 6 By the strange and forraine God whom the Roman should at length acknowledge is meant Christ for though to the Jew every strange and forreign god were a false god yet to the Gentiles who worshipped none but Idols the forreigne god was the True therefore the Philosophers at Athens when Saint Paul preached Christ unto them said he preacheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a forreigne god The want of which consideration hath much obscured this Prophecy this forreigne god being still supposed to be a false god when to those who worshipped all kinds of false gods as the Roman did a forreigne god whom their fathers knew not must needs be the True 7 Where it is said With this forreign god he shall honour Mahuzzims these Mahuzzim or Mauzzims are these Daimons we seek for whom the Roman should worship with Christ whom he should embrace For Mahuzzims are Protectores dii such as Saints and Angels are supposed to be as I shall shew by and by where though I shall be new for the particular yet for the generall I shall agree well enough with the Fathers who constantly thought that under this Mahuzzim was some Idol meant which Antichrist should worship and many of our times have taken it for the Masse But I must first say something of the translation of this verse and then will come to the signification of this word Mahuzzims For the first whereas the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually neglected and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉

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