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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	case_n	govern_v	verb_n	2,785	5	13.0027	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

〈◊〉 God and Mahuzzim construed together as one thing viz. God Mahuzzim or as some the God of forces I expresse the Preposition Lamed and construe God and Mahuzzim apart as here viz. to or together with God he shall honour Mahuzzims c. Ad vel juxta Deum Mahuzzimos honorabit For the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies the same with it viz. addition of or joyning of things ad juxta apud pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra super to together and besides with as Lev. 18.18 Thou shalt not take a wife to her sister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sister· By this meanes the controversie betweene Junius and Graserus is taken away for Junius as should seeme seeing no reason why the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be neglected and that by so doing the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was made irregularly and against use to governe a Dative case he expresses the Preposition by Quod ad or Quod attinet ad id est as concerning But the words God and Mahuzzim he separateth not but turneth them as in statu constructo viz. the god of might and of forces understanding thereby the true and Almighty God himselfe Against which Graserus excepts first that to render the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad as concerning savours of a Latinisme rather than of an Hebraisme Secondly that he doth as good as strike out the distinctive accent Athnach which is a Colon in as much as he makes the sentence being a full member to be imperfect and defective and yet would seeme to stand in awe of that smaller distinction Zakeph-katon over the word Mahuzzim which yet stands there as elsewere it doth but for a nota benè Thirdly that to expound god Mahuzzim to be the true God against the consent not onely of the Jewes who ever take it for some Idol or other but of the ancient Christian writers who understand by it some Idol of Antichrist yea some the Divell himselfe and many of our owne who take it for the Idol of the Masse and some otherwise yet for some Idol-deity To expound this of the true and mighty God without example in Scripture Graserus thinkes not tolerable wherefore himselfe had rather yeeld the construction of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be irregular Junius himselfe having admitted it in the next member of the verse and to suppose it to be a mysticall Solecisme the Spirit intending by the Anomaly or incongruity of the Syntax to signifie an Anomaly or incongruity of Religion but their inconveniences on both sides as farre as I can see are wholly accorded by that translation we have given Whereof let the Reader judge I come now to unfold the signification of the word Mahuzzim a word which most translations retain the Septuagint calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Jerome and the Vulgar Latine Maozim the Geneva and others Mahuzzim this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahuzzim I say is in the Plurall number the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahoz which in the abstract signifies sometimes strength sometimes a Fortresse or Bulwarke of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robustus fuit but the Hebrewes use Abstracts for Concretes examples are many in the Old Testament as justitia pro justis captivity for captives c. In the New Testament Principalities Powers and Dominions for Princes Potentates and Dominators so Mahoz strength or a Fortresse for him that strengthens or fortifies that is a Protector Defender Guardian and Helper Wherefore the Septuagint five times in the Psalmes render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahoz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Latine as often Protector the places are these Psal. 27.1 The Lord is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the protector of my life of whom should I be affraid Psal. 28.8 The Lord is their strength and he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahoz Jeshuoth the Mahoz of salvation of his annointed where the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Protector salvationum Psal. 31.1 Bow downe thine eare to me deliver me speedily be thou unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Rock Mahoz Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. in Deum Protectorem againe verse 5. Pull me out of the net that they have laid privily for me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou art my Protector Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar Protector Psal. 37.39 The salvation of the righteous is from the Lord he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahuzzam their Mahoz in the time of trouble where the Septuagint and the Vulgar render as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Protector How think you now are not Saints and Angels worshipped as Mahuzzims True Christians have with David in the Psalme before quoted one Mahoz Jehovah Mahoz that is Christ but Apostate Christians have their many Mahuzzims Oh would they worshipped only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahoz of salvations as you heard David even now call him Psal. 28. You may if you please compare with these places of the Psalmes that in the first verse of this eleventh of Daniel where the Angel said he stood in the first yeere of Darius the Mede to confirme and be a Mahoz to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate to strengthen him by which we may see how fitly this name may be applied to Angels and so to Saints supposed in helping protecting assisting to be like them Thus you see the concrete sence of Mahoz for Helper Protector and Defender is not new But what if we take the word passively force and strength for forts and strong ones will not then the valiant Martyrs and Champions of the faith well bear the name of Mahuzzims and these are they whom at the first Christians worshipped onely in this sort as an honour peculiarly due unto their sufferings Moreover that you may not think this word and the notion thereof unproper to be given unto a Deity observe that the true God is called a Rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven times Deut. 32. which the Vulgar turnes as often Deus yea in the same place false gods are termed also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rockes ver 31. Their Rock i. e. the Gentiles Rock is not as our Rock even our enemies themselves being Judges and ver 37. Where are their gods that is Baalim their Rock in whom they trusted which did eat the fat of their sacrifices c. The like you shall finde in Hannahs song and other places of Scripture See now the parity The True God or Christ himself is often by David cald Mahoz why may not then False gods or Plurality of Christs be called Mahuzzim Rocke and Fortresse are not words of so great difference Thus having cleared the chiefest difficulties in the Text and made the way smooth let us read

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

whether the Churches fatall Apostasie be already past or yet to come it would be much the shorter and quicker course both for them and us to decide this controversie to examine the condition and quality of both religions by the holy Scripture where we have also as Saint Peter speakes a most sure word of prophesie whereunto wee shall doe well if wee take heed as to a light shining in a dark place Now though this answer be sufficient enough for the objection of our Adversaries yet for the better understanding and clearer insight into the matter questioned we will further consider whether and in what manner or measure our Church may be said to have been visible during the prevailing Apostasie and in what respects again it was not visible and in both agreeable unto the state of the true Church under the frequent Apostasies of the Church of Israel First therefore we must know that by a visible Christian society in this question is meant a society or company of Christian beleevers joyned together in one externall fellowship and communion of the same publike profession and rule of faith use of Sacraments and Ecclesiasticall jurisdiction for these make the outward forme and as it were the shape of a Church whereby this society is discernable from other societies of men so that a society by this outside severed and distinguished from other societies is a society visible and conspicuous to other societies of men The question therefore is whether that holy society of beleevers before mentioned who accorded together in one common faith with us of all divine truths needfull to salvation and kept themselves free from such enormious abominations and mortall errours which we now disclaime as utterly annihilating that common faith whether such a society as this has beene in all ages joyned and distinguished by such a common outside from other companies either of men in generall or Christians in speciall or in shorter and perhaps plainer termes thus whether the society of men of our Christian beleefe hath beene in all ages for the outside a distinct ecclesiasticall corporation from other societies of men My answer is That for the first ages it was so not only thus visible but easily discernable from all other societies of men whatsoever but afterward when the great Apostasie we spake of surprized and deformed the bountifull Spouse of Christ then was not that virgin company of Saints our Mother a distinct externall society from the rest of Christendome but a part yea and the only found part of that externall and visible body whereof our adversaries boast their predecessors to have beene members for howsoever this our Virgin-mother for the internall and invisible communion of her sincere and unstained faith we●e a distinct and severed company from the rest with whom she lived yet for the common principles of the Christian faith still acknowledged in that corrupt body of Christendome she retained communion with them and for the most part of that time of darknesse continued an externall part of the same visible body with the rest in grosse call'd Christians as being begotten by the same Sacrament of Baptisme as the Israelites in like case of Circumcision taught in some part by the same word and Pastours still continued amongst them and submitting to the same jurisdiction and government so farre as these or any of these had yet some soundnesse remaining in them but for the rest which was not compatible with her sincere and unstained faith and which annihilated in those it surprised even those common grounds of Christianity otherwise outwardly professed she with her children either wisely avoided all communion with it or if they could not then patiently suffered for their conscience sake under the hands of Tyrants called Christians untill that Tyranny growing insupportable and that mortall contagion unavoidable it pleased God lest we might have beene as Sodome and Gomorrah to begin to call us thence at the time appointed unto a greater liberty as we see this day As therefore when a little gold is mixed with a great quantity of base and counterfeit metall so that of both is made but one masse or lump each metall we know still retaines its nature diverse from the other and yet outwardly and visibly is not to be discerned the one from the other but both are seene together as they are outwardly one but cannot be distinguished by the eye as they are diverse and severall the gold is visible as it is one masse and under the same outside and figure with the rest yet it is truly invisible as it is diverse from the rest But when the Refiner comes and severs them then will each metall appeare in his own colours and put on his own outside and so become visible apart from the rest Such is the case here and such was the state and condition of the Church in the prevailing and great Apostasie the purer metall of the Christians visible body outwardly was not discernable from the base and counterfeit while one outside covered them and so much the rather because the Apostate part in a great proportion exceeding the sound made it imperceptible but when the time of refining came then was our Church not first founded in the true faith God forbid but a part of the Christian body newly refined from such corruptitions as time had gathered even as gold refined begins no then first to be gold though it begin but then to be refined gold Whatsoever we have hitherto spoken of the state of the true beleevers under the Apostasie of Antichrist is the same which befell the true Israelites in the Apostasie of Israel And doth not Saint Peter intimate that the Apost●sie which should betide Christians should be like to that which we reade to have befallen Israel 2 Pet. 2.1 There were saith he false Prophets also among the people i e. Israelites even as there shall be false teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them If the Apostasie of Christians were to be of the same stamp with that of Israel and the Heresies brought into Christendome by the false Doctors of Babylon like unto those wherewith the false Prophets of Israel infected and poysoned the ancient people of God surely we cannot finde a better patterne whereby to know what was the estate and condition of the unstained Christian beleevers under that Apostasie of the man of sinne than that which was of the true Israelites under the Apostasie of Israel for the right understanding whereof we must alwayes remember That the Israelitish Church did at no time altogether renounce the true and living God not in their worst times but in their owne conceit and profession acknowledged him still and were cald his people and he their God though they worshipped others beside him so Christians in their Apostasie neither did nor were to make an absolute Apostasie from God the Father and Christ their Redeemer but in an outward profession