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woman_n	day_n	time_n	wilderness_n	1,888	5	10.4417	5	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

which he left us as monuments of his death till he come whichsoever it bee I must confesse it hath a straine above the abomination of the Gentiles who though they supposed some presence of their Daemons in their Images and reliques yet were they never so blockish as to think their Images and reliques to be transubstantiated into Daemons But to come to the maine againe I will confesse for my selfe that I cannot think of this Daemon-resemblance without admiration nor doe I beleeve that you will heare without some astonishment that which I am now to adde farther That the advancers of Saint-worship in the beginning did not only see it but even gloried sed gloriatione non bona that they had a thing in Christian practice so like the doctrines of Daemons we heard before that Plato in his Repub. would have the soules of such as died valiantly in the battell to be accounted for Daemons after death and their Sepulchers and Coffins to bee adored and served as the Sepulchers of Daemons Eusebius lib. 13. Praepar Evangel quoting this place adds with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things doe befit at or after the decease of the favourites of God whom if thou shalt affirme to be taken for the champions of true Religion thou shalt not say amisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is our custome to goe unto their tombs and to make our prayers at them and to honour their blessed soules The purpose of Eusebius was here to shew as a preparation to draw men to Christianity how well the present use of Christians in honouring the memories of their Martyrs by keeping their assemblies at their Sepulchers did agree with that of the Gentiles so much by Plato commended in honouring their champions and worthies for Daemons after death But alas in the age next after it proved too too like it indeed For these earerings which the Christians had borrowed or stolen from the Gentiles at their comming out of Aegypt presently became a golden calfe as soone as the woman the Church came into the wildernesse yea and Aaron the Priest had a foule part in it too Read the eighth book of Theodoret de curandis Graecorum affectionibus whose title is de Martyribus or in the meane time take these few passages thereof Thus hee speaks having quoted that passage of Hesiod for Daemons commended by Plato Quod si Poëta Hesiodus auxiliares custodesque mortalium eos vocat qui sanctè olim beneque vixerunt eamque hujus Poëtae sententiam Philosophorum optimus Plato adeò confirmavit ut eorum hominum Sepulchra ●olenda esse atque adoranda censuerit Quid ita quaeso boni viri i. e. Graeci quae ipsi facimus accusatis nos etenim pari modo N. B. eos qui illustri pietate viguerunt proque eâ jugulati ac caesi sunt auxiliares medicos nominamus at non Daemones tamen absit à nobis absit hic furor sed amicos Dei fidelesque servos dicimus fuisse Ibid. posse sanctorum animas vel cum extra hoc corpus fuerint hominum curare negotia Plato etiam II legum libro affirmat verba Platonis citantur Cum itaque Philosophus credendum esse rumoribus censeat id est sermonibus qui vulgò habentur de illâ animarum defunctarum curâ circa homines vos tamen nobis non solùm fidei nihil habetis clamantemque eventorum vocem audire non vultis c. Ibid. Martyrum templa conspicua Quique homines prosperá valetudine sunt conservari eam sibi à martyribus petunt Qui verò agritudinem aliquam patiuntur sanitatem exposcunt Insuper steriles c. Item qui peregrè proficiscuntur c. non qui se ad Deos accedere arbitrentur sed qui orent Dei martyres tanquam divinos homines intercessoresque sibi eos apud Deum advocent precentur Piè verò fideliter precatos ●a maximè consequi quae desiderant testantur illa quae votorum rei dona persolvunt manifesta nimirum sanitatis adepti iudicia Nam alii oculorum alii manuum simulachra suspendunt exargento auroque confecta paulò post Quid quod eorum qui passim Dii ferebantur memoriam è mente hominum martyres aboleverint Suos mortuos Dominus Deus noster in templa pro Diis vestris i. e. Daemonibus iduxit ac illos quidem cassos gloriâ vanosque reddidit suis autem martyribus honorem illorum dedit Propandiis enim Diasiisque Dionysiis i. e. Jovis Liberique Patris solennitatibus Petro Paulo Thomae Sergio aliisque sanctis martyribus solennitates epulo populari peraguntur Cùm itaque tantam utilitatem ex honore martyribus collato provenire homines videatis fugite quaeso errorem Daemonum pravioque ductu martyrum facibusque utentes viam capessite quae ad Deum perducit c. Now judge whether hitherto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath beene fitly applyed or not I will goe on Having therefore by so many arguments made apparant I hope what I endeavoured to prove I desire we may observe among so many corruptions both now and heretofore over-whelming the Church of Christ what it is wherein the Holy Ghost placeth the essence and counteth as the very soule of the great Apostasie under the man of sinne and would have us to make the pole-starre of our discovery thereof Not every errour not every heresie how fowle soever but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolatry and Spirituall fornication as for other heresies though accompanying this yet are they but accidentall and not of the essence of the great Apostasie which was to come Even as whores are seldome without other great faults which yet are no part of whoredome so hath the spirituall whore many other heresies but her whoredome is only Idolatry and the doctrine of Daemons Neither is heresie of it selfe no though damnable heresie a character whereby the great Apostasie can bee knowne from other sects and blasphemies Fowle heresies were in the first ages of the Church yet Antichrist and his time were neither of them yet come when his time approached neerer the Arrians Macedonians Nestorians Eutychians were abominable heretiques And the Arrians possessed for a time the face of the visible Church yet was not theirs the solemne Apostasie looked for But Idolatry or spirituall whoredome which in that storme the Devill was a working this is the only character and note whereby the Apostasie under the man of sinne is discovered and distinguished from all other blasphemies sects and heresies of what age or time soever Which that I may not seem to ground only upon the exposition of my text which whatsoever the probability thereof be may yet be thought alone too weak to support the weight of so maine a conclusion I desire you to take these arguments for a full confirmaiion thereof some of them have already beene intimated but now all are mustered up together First that Babylon is entitled in

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

over the words again and apply the interpretation unto them DAN II. Verse 36. Then a King shall doe according to his will and shall exalt or magnifie himselfe above every god 36 That is toward the end of the reigne of Antiochus Epiphanes the Roman shal prevail and set up the Fourth Kingdome making himself master of the kingdome of Macedon and advancing himselfe from this time forward by continuall conquests shall Lord it over every King and Nation Yea against the God of gods shall he speake marvellous things and shall prosper untill the indignation be accomplished for the determined time shall bee fulfilled Yea Christ the God of gods and King of the kings of the earth who in those times should appear in the world the Roman shall mock blaspheme and crucifie and by most bloody edicts shall persecute and massacre his servants the Christians and yet shall prosper in his Empire untill these outragious times be ended that is untill the dayes of Constantine for the time God hath appointed must be fulfilled Verse 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 When that appointed time for the date of his prosperitie comes to his period and the time of his ruine and change of his dominion drawes neere then this Roman state shall cashiere and forsake the Idols and False gods whom their Fathers worshipped and shall acknowledge Christ a God whom their fathers knew not at that time the desire of women and married life shall be discountenanced and shall not be of that account and regard it had been but contrary to the long continued custome of the Romans single life shall be honoured and priviledged aboue it yea and soone after the Romane shall beare himselfe so as if he regarded not any God and with Antichristian pride shall magnifie himselfe over all Verse 38 For to or together with God in his seat he shal honour Mahuzzims yea together with that God whom his Ancestours knew not shall he honor them with gold and with silver and with precious stones and with pleasant things 38 That is together with the Christian God who is a jealous God and to be worshipped alone hee shall worship Mahuzzims even in his seat and Temple even with a forreine God whom his Ancestors acknowledged not shall hee honour Mahuzzims with gold and silver and with precious stones and with pleasant things Verse 39. And he shall make the holds of the Mahuzzims withall or joyntly to the forreine 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 And though the Christian God whom he shall professe to acknowledge and worship can endure no compeers yet shall he consecrate his Temples and Monasteries Ecclesiasticall holds jointly to the Christian God and to his Mahuzzims Deo Sanctis yea he shall distribute the earth among Mahuzzims so that beside severall patrimonies which in every Countrey he shall allot them he shall share whole Kingdomes and Provinces among them Saint George shall have England Saint Andrew shall have Scotland St. Denis France St. James Spaine S. Mark Venice c. and beare rule as Presidents and Patrons of their severall Countries Thus we see how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how expresly the Spirit foretold the Roman Empire having rejected the multitudes of gods and Daemons worshipped by their Ancestours and betaken themselves to that One and Onely True God which their Fathers knew not should neverthelesse depart from this their Faith and revive againe their old Theology of Daemons by a new Superinduction of Mahuzzims Now although this Prophesie thus applied be so evident that the onely pointing at the event were able almost to convince the Reader yet that we may the more yet admire the truth of God in the contemplation of an even so sutable I will add these following observations concerning it 1 First that agreeably with the date of the Holy Ghost the Roman Historians themselves have observed and marked out this time of their prevailing against Macedonia which I said was accomplished toward the end of the reigne of Antiochus Epiphanes for the beginning of the Dominion over the world Lucius Florus lib. ● cap. 7. Cedente Hannibale praemium victoriae Africa ●uit secut●s Africam t●rrarum orbis post Carthaginem vinci neminem puduit secutae sunt statim Africam Gentes Macedonia Graecia Syria caeteraque omnia quodam quasi aestu torrente fortunae sed primi omnium Macedones affectator quondam imperii populus In Velleius Paterculus lib. 1. cap. 6. is an Annotation out of one Aemilius Sura in these words Aemilius Sura de annis populi Romani Assyrii Principes omnium Gentium rerum potiti sunt dei●de Medi postea Persae deinde Macedones exinde duobus regibus Philippo Antiocho qui à Macedonibus oriundi erant haud multò post Carthaginem subactam devictis summa Imperii ad Populum Romanum pervenit Inter hoc tempus initium Nini Regis Assyriorum qui Princeps rerum potitus intersunt anni mille nongenti quinque Here the time of the Romans prevailing against the Macedonian King is made the beginning of their Empire even as Daniel also beginneth the Roman account from thence but with this difference that whereas Aemilius Sura seems to reckon from the beginning of these prevailings in the victories against Philip Daniel counts from the victory against Perseus his son when that conquest was now perfected and Macedonia brought into a Province which happened as I have already said the same yeere that Antiochus Epiphanes prophaned the Temple of Jerusalem 2 That no Kingdome in the world that we know of could more literally be said in their conquests to exalt and magnifie themselves above every God than the Roman in respect of a solemne custome they used in their wars by a certain charm to call out the gods of any City when they besieged it The form wherof Macrob. gives us l. 3. Saturn c. 8. as he found it in Sammon Serenus his fifth book of hidden secrets namely this If it be a god if it be a goddesse that hath the City of Carthage in protection And thou especially whosoever thou art the Patron of this City and people I pray and beseech and with your leave require you to abandon the people and City of Carthage to forsake the places Temples Ceremonies and Enclosures of their City to goe away from them and to strike feare terrour and astonishment into that people and City and having left it to come to Rome to me and mine and that our Cities Places Temples Ceremonies be more acceptable and better liked of you that you would take the charge of me of the people of Rome and of my souldiers ●o as we may know and understand it If you doe so I vow to build you Temples and

the Revelation of S. John not the Lyar of Babylon not the Tyrant of Babylon not the Heretique of Babylon nor the Murdresse of Babylon but the Whore of Babylon yea that Great Whore and the Mother of fornications and abominations of the earth Doth not God think we give the name as he accounts the nature or is there any one will deny that this Babylon is that mystery of iniquity which our Apostle so calleth as being in opposition to the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mystery of true worship and Religion if any should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mystery Babylon in her forehead would help to reclaim him And what Whore is that with whom the Kings and Nations and Kingdomes of the earth commit fornication can it be any other but a spirituall Whore Without question therefore S. John meanes no other thing here than what he foretold in the eleventh chapter That the Second and outmost court of the Temple which is the second state of the Christian Church together with the holy City should bee trodden downe and overtrampled by the Gentiles forty two moneths that is overwhelmed with the Idolaty of the Gentiles which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as long as power shall bee given to the Beast to make warre with the Saints as long as the witnesses must weare sackcloth and the woman which escaped the fury of the Ethnicall Dragon be fed in the wildernesse Secondly S. Paul tels us that the great Apostasie should enter by strong delusions by signes and lying wonders consider then what corruptions of the Christian faith were thus ushered in to begin with the begining and first corruption of that kinde Invocation of Saints with the adoration of their shrines and reliques how were these advanced in the Church was it not by miraculous cures of the sick healing of the lame restoring of the blinde yea raising of the dead as seemed sometimes by the only touch and aire sometimes of the shrines and reliques of soules deceased was it not still confirmed by strange apparitions and other meanes wonderfull to heare for discovery of bones and reliques unknowne and forgotten yea of men whose names they never heard of before And which I shall shew better hereafter no such experience for thirty yeares together observed in the Church untill the totall and fixed time began to enter The worshipping of Images the second for time of the Churches fornications was not this also allowed and at length fully ratified by like signes and miracles shewed upon those who approached them in their devotions Read the legend and see what store there is of strong delusions and lying wonders That which for time came in last but deserves a place among the foremost I meane the Idolatry of the Masse and adoration of the breaden god search and see if it be not also thus attented If all this be true then would I know what doctrine of theirs besides was installed with these solemnities there is but one only left for exception and it is Purgatory but what if all the delusions of Purgatory with all the apparitions of Purgatorian Ghosts were but an indirect device of Satan ayming partly to advance the Masse into an Idoll by the miraculous efficacy forsooth as the Ghosts report of the oblation thereof for them partly to install the Sonne of perdition a Daemon I yet speak not of and yet a Daemon to sit as God in the Temple and Throne of Christ with the keyes of Hades and death to deliver them what stronger presumption can there be of this than the event and that the errour of Purgatory had so long beene working before the Devill seemed to know how to make this use of it which at length he spied out and plied lustily with signes and wonders If all this be true then it followes still that it is spirituall fornication which the Holy Ghost in Scripture intendeth and the event hath marked out for the soule of Antichristian abomination and impiety But of the matter of miracles and lying wonders more in the second part of my text which is the proper place thereof Thirdly and lastly the great Apostasie is a thing proper to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter times which I will shew when I come at it to be the last times of the fourth kingdome of Daniel Dan. 7.25 alibi but amongst all other corruptions only the spirituall fornication of the Church and spouse of Christ will bee found proper to these times But you will say if Idolatry and Spirituall fornication bee the matter why should not this rather be laid upon Painims and Turks and Saracens who acknowledge not Christ rather than upon Christians who doe I answer S. John and S. Paul prophesied of things to come not of that which was in being when they prophesied But Ethnicall and Painim Idolatry at that time overwhelmed the whole earth yea and persecuted and made warre with the Saints and no time hath yet beene when this Idolatry was not to be found It must needs be then some other whoredome for whoredome it was to be which was prophesied of to come Againe neither Saracen nor Turk the greatest unchristian States since Christ neither of these I say can bee Antichrist wee speak of nor their blasphemy that mystery of iniquity foretold by the Apostles and Prophets For there are two unquestionable charactes of that mystery which will neither of them without doubt not both of them agree to Turk or Saracen videlicet first that it should sit in the Great City which in S. Johns time reigned over the nations of the earth Secondly that it should bee an Apostasie from the Christian faith once embraced But the Turk whatsoever he be is no Apostate being of a nation which never was Christian nor was the seat of the Saracen Empire whilst it stood either in the old or new Rome or neere unto either for I would seeme to yeeld for this time that new Rome or Constantinople would serve the turne though I am farre enough from beleeving it Nor will I alleadge that Mahomet himselfe and his nation were both Painims when they began their blasphemies for you would tell me that Sergius the Monk taught him to make the Alchoran nor will I question now whether the Christian or Mahumetan be the greater Idolater though the doubt might soone bee resolved seeing it is well knowne the Mahumetans worship no Images But I have alleaged nothing save what is without exception that both these characters I spake of cannot bee applied either to Turk or Saracen though I beleeve that neither can be When I spake of Painims and Mahumetans I would have you remember that there were some blasphemous sects in the first ages of the Church which are no more to be accounted of as Christians than Mahumetans and Painims are nay Mahumetanism is neerer Christianity than many of them were for amongst whom the Christians Deity is not worshipped and received those though they