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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

honouring him we acknowledge him God so by the incommunicablenesse of honour we acknowledge him one God For this cause God being to give us a Mediator by whom we should have accesse unto his presence and whom without his jealousie wee might interpose in our devotions and supplications unto himselfe or offered at the throne of his majesty and glory in the heavens provided that admirable mystery of communicating to the nature of a man borne of a woman the hypostaticall union of the second Person of the Deity and him after he had vanquished death to exalt to sit at his right hand of glory and power in the heavens there in his owne presence and throne to receive our requests and to deale as an agent betweene us and him Thus at length I am arrived at that port which I all this while made for viz. to shew that this glory of Christ which is stiled his sitting at the right hand of God is that incommunicable royalty to which of right belongeth in the presence of God to receive and present our devotions to the divine Majesty as in it which now followeth shall appeare Sessio ad dextram Dei is to be installed in Gods throne or to have a God-like royalty which is defined in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Majesty of Christ in heaven whence it is said Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sate downe on the right hand of Majesty on high Heb. 8.1 it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right hand of the throne of Majesty in the heavens it is called also by Christ himselfe Mark 14.62 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.69 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right hand of power and the right hand of the power of God For as to the right hand belongeth both dignity and strength so doth this glory of Christ include both a God-like sublimity and a God-like power the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The proper place where the Majesticall glory is revealed is the heavens as may appeare almost wheresoever this sitting at the right hand of God is mentioned Eph. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Colos. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. heaven heavenly places high places and the like being alwayes thereto annexed and everywhere appeareth to be a consequent of his ascension into heaven as we say in our Creed he ascended into heaven and sitteth at the right hand of God and therefore in the words whereon my text depends is expressed by assumed or taken up into glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as God himselfe is stiled Pater in Coelis not because not elsewhere but because his glory is there revealed So Christ sits ad dextram in Coelis because there the beames of the Majesty given him by his Father are revealed whence it comes that his Kingdome is called the Kingdome of heaven a Kingdome whose Kings residence and Kingly Throne are both in heaven This glorious Throne of Majesty this sitting at the right hand of the power of the Almighty is a name incommunicable an exaltation whereof no creature in heaven or earth is capable which is that the Apostle meanes to tell us when he saith Eph. 1.21 Farre above all principalities and powers and might and dominion and every name that it named not only in this world but in the world to come and Phil. 2.9 10. wherfore God also hath highly exalted him and given him a name which is above every name that is created name that at the name of Jesus every knee should bow both of things in heaven and things in earth and things under the earth Revel 3.21 he that overcommeth saith Christ I will give him to sit with me in my throne even as I have overcome and am set with my Father in his throne here is mention of two thrones you see of which my throne that is Christs throne is the condition of a glorified man in this throne his Saints shall sit with him but his Fathers throne is the power of divine Majesty wherin none must sit but God the God-Man Jesus Christ. These grounds layd I say that the honour of being prayd to in heaven and before the throne of presence is a prerogative of dextra Dei and to receive our devotions there a flower of Christs sitting at the right hand of God as S. Paul Rom. 8.34 conjoines them saying Who is he that condemneth it is Christ that died yea rather that is risen againe who is at the right hand of God and who makes intercession for us for by right of this his exaltation and majesty hee comes to bee a Priest after the order of Melchisedech as appeares Psalme 110. The Lord said unto my Lord sit thou on my right hand till I make thine enemies thy footstoole then followes the effect thereof verse 4. The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedech and by the same right also he becomes the only and eternall Priest wh●ch hath to doe in the most holy place the heavens For as the high Priest only entred the most holy place beyond the vaile in the earthly Tabernacle so Christ Jesus our only high Priest through his body as the first Tabernacle by his owne blood entred into the second Tabernacle or holy place not made with hands as was the figure but into heaven it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to appeare in the presence of God for us all this you have in the same words at large Heb 9 7.11.12.24 Now in the Tabernacle of this world as was in the first Tabernacle we may happily finde many Priests whom to imploy as agents for us with God But in the second Tabernacle which is heaven there is but one agent to be imployed but one who hath royall commission to deale betweene God and men that Angel of the presence as Isaiah calls him 63.9 and one only Mediator Jesus Christ the Lord of glory who in this prerogative is above both Saints and Angells For to which of the Saints and Angells said God at any time Sit on my right hand till I make thine enemies thy footstoole Heb. 1.4.9.13 neither will this demonstration admit that vulgar acception to be of any force namely that expiatory mediation or meritorious intercession in heaven should indeed appertaine to Christ alone but favourable intercession to pray for us not so and therefore for this wee may without derogation to Christ sollicite either Saints or Angels I could say that this ragge is too too narrow and short to cover their nakednesse who lay hold of it in whose supplication to Saints and to God too in their names nothing is more usuall than the expresse mention of their merits blood and sufferings as motives to God to heare them but we shall not need this answer for we have

demonstrated that as in the Law none but the high Priest alone was to doe office in the holiest place so Christ Jesus now is the only agent for whatsoever is to be done for us in the holiest Tabernacle of heaven besides wee read that none but the high Priest alone was to offer Incense or to incense the most holy place when hee entred into it But Incense is the Prayers of the Saints sent thither from this outward Temple of the militant Church as the Incense of the Law was fetched from without the vaile This therefore none in heaven but Christ alone must receive from us to offer for us and this is that Angel with the golden Censer Revel 8. who there offers the Incense of the prayers of the Saints there given him to offer upon the golden Altar before the Throne alluding expresly to the golden Altar before the Testimony For the fuller understanding and farther confirmation of what hath beene spoken take this also that notwithstand●ng the man Christ Jesus in regard of his person being God as well as Man was from his first incarnation capable of this royalty and glory not only for the incomparable sufficiency of his person which by reason of his twofold nature is alwayes and in all places present both with God and men and so at one instant able and ready at every need to present to the one what he should receive from the other but cheifly and most of all for that being very God himselfe his Fathers jealousie which could never have brooked the communication of this glory to any other which should not have beene the selfe-same with himselfe was by this condition of his person prevented and secured Neverthelesse and notwithstanding all this capability of his person it was the will of his Father in the dispensation of the mystery of our redemption not to conferre it upon him but as purchased and attained by suffering and undergoing that death which no creature in heaven or in earth was able to undergoe but himselfe being a suffering of a death whereby death it selfe was overcome and vanquished to the end that none by death save Jesus Christ alone might be ever thought or deemed capable of the like glory and sublimity but that it might appeare for ever to be a peculiar right to him And this I think is not only agreeable to the tenour of the Scripture but expresse Scripture it selfe Heb. 2.9 But we see Jesus who was made a little lower than the Angels by the suffering of death crowned with glory and honour for it became him for whom are all things and by whom are all things in bringing many sonnes to glory to make the captaine of their salvation perfect by sufferings Phil. 2.8 And being found in fashion of a man he humbled himselfe and became obedient unto death even the death of the Crosse and the ninth verse Wherefore God hath also highly exalted him and given him a name above every name that at the name of Jesus every knee should bow Heb. 10.12 But this man after he had offered one sacrifice for sinnes for ever sate down on the right hand of God Rom. 14.9 For to this end Christ both died rose and revived that he might be Lord both of the dead and living See besides Acts 5.30 31. Rom. 8.34 Ephes. 1.20 1 Pet. 1.11 Lastly for that particular parcell of this glory of Christ viz. to be that only name in which we are to ask at the hands of God whatsoever we have to ask is not this also annexed and ascribed to his triumph over death John 14.13 I go unto my Father viz. through death and whatsoever yee ask in my name that will I doe John 16.16 23. A little while yee shall not see me and a little while ye shall see me because I goe to my Father and in that day when I am gone to my Father yee shall ask me nothing Verily verily I say unto you whatsoever yee shall ask the Father in my name he will give it you vers 24. Hitherto yee have asked nothing in my name ask and yee shall receive Heb. 7.25 Wherefore he is able to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them for such an high Priest became us who is made higher than the heavens How is it then that some extenuate that kinde of Saint-worship wherein prayers are not made unto them directly but God is prayed unto in their names and for their mediation sake to grant our requests Is it not a deniall of Christs prerogative to ascribe unto any other for any respect of glory or neernesse to God after death or otherwise that whereof he alone is infeoffed by his unimitable Death triumphant Resurrection and glorious Ascension certainly that which he holds by incommunicable title is it selfe also incommunicable To conclude therefore with the words of S. Paul 1 Tim. 2.5 There is but one God and one Mediator between God and men the man Christ Jesus as God is one so the Mediator is one for it is a God-like royalty and therefore can belong but to one There is but one God in heaven without any other gods subordinate unto him therefore but one Mediator there without any other mediators besides him as for the Angels and blessed Saints they have indeed a light of glory too but they are but as lesser lights in that heaven of heavens And therefore as where the sunne shines the lesser stars of heaven though stars give not their light to us so where this glorious Sunne Christ Jesus continually shineth by his presence sitting at the right hand of God there the glory of the Saints and Angels is not sufficient to make them capable of any flower of this divine honour which is God-like and so appropriate to Christ by right of his heavenly exaltation in the throne of Majesty whatsoever Spirit saith otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holds not the head but is a Christ-apostate-spirit which denies the faith of Christs assumption into glory and revives the doctrines of Daemons The way being now cleared I may I hope now safely resume my application which I have already given some taste of that the doctrine of Daemons comprehends in most expresse manner the whole idolatry of the mystery of iniquity the deifying and invocating of Saints and Angels the bowing downe to Images the worshipping of Crosses as new idol-columnes the adoring and templing of reliques the worshipping of any other visible thing upon supposall of any Divinity therein what coppy was ever so like the sample as all this to the doctrine of Daemons and for the Idolatry of the Eucharist or bread-worship though it may be reduced to Image-worship as being the adoration of a signe or symbole yet let it bee considered whether for the equality thereof it may not be taken rather for an idolatry of reliques the body and blood of Christ in the Sacrament being the mysticall reliques

called by his name or whether his Spouse his darling his beloved one to whom he was betrothed and married Judge according to the manner of wedlock and the notorious president of Israel he that is a father we say is best able to understand the love of a father and therefore Gods love to his children for the like reason he that is an husband is sensible of the jealousie of an husband and so of the case of Christ with his unfaithfull and trecherous Spouse the Christian Jezabel The decision and summe of all this is this That the whoredome of the Church of God is a spirituall adultery and therefore betweene the Idolatry of Christians and that of Infidels and of Painims is as much difference in Gods esteeme as is between adultery and simple fornication The one as equall to murther was in the law punished with death the other with a much lighter punishment whence in Ezekiel in whose words I have beene so long chap. 16. ver 38. God saith to Jerusalem for their Idolatry that he would ●udge her as women that break wedlock and shed blood are judged he would give her blood in fury and jealousie And this was the resolution of God himselfe against Israel Amos 3.1 2. Heare the word that the Lord hath spoken against you O children of Israel saying You onely have I known of all the families of the earth therefore will I punish you for all your iniquities And the same will be the judgement of the Christian Jezabel howsoever Painims and Infidels speed when Great Babylon shall come in remembrance before God to give unto her the cup of the wine of the fiercenesse of his wrath This I would have well considered and weighed by those whom the Mahumetan blasphemy hath so dazeled that they can hardly beleeve that so hated and execrable a name of Babylon should belong unto any other unlesse there be yet to come some other like barbarous Tyrant and Seducer after them the cause of which errour is That men have fancied another manner of Antichrist than the Holy Ghost meant of and placed their eyes farre wide of the ground of Gods hatred and of the nature of that mysterie of abomination But Israels Apostasie Gods Iealousie and their unparalled punishment therefore such as no Nation in the world how Idolatrous soever endured besides themselves are in this case the onely Polestarre to direct us But even this mistake which is and hath beene of the mystery of iniquity is it selfe a kinde of mystery or not without one for Antichrist is a Counter-Christ and therefore his comming to be a counter-resemblance of the comming of Christ. Christ was both to come and accordingly looked for in the last times that is in the time of the fourth kingdome of Daniel so Antichrist and his mystery of impiety was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter times of these last times that is as I shall better shew hereafter in the last times or last Scene as I may so speake of the fourth kingdome of Daniel When Christ came the Scepter was to depart from Judah and that Commonwealth to be dissolved so when Antichrist was to come the Roman Empire was to fall and he that hindered was to be taken out of the way 2 Thes. 2.8 The Jewes expected Christ to come when he did come and yet knew him not when he was come because they had fancied the manner and quality of his comming like some temporall Monarch with armed power to subdue the earth before him So the Christians Gods second Israel looked the comming of Antichrist should be at that time when he came indeed and yet they knew him not when he was come because they had fancied his comming as of some barbarous Tyrant who should with armed power not onely persecute and destroy the Church of Christ but almost the world that is they looked for such an Antichrist as the Jewes looked for a Christ. Wherefore as Christ came unto his owne and his own received him not so Antichrist came upon those who were not his owne and yet they eschewed him not but yet as some Jewes though few knew Christ when he came and received him so did some Christians though but few keep themselves from the pollution of Antichrist Lastly as the Jewes ere long shall acknowledge and run unto him whom they pierced as not knowing him so hath the Christian Church for a great part discovered that Son of perdition whom a long time they had ignorantly worshipped because they knew him not O the depth of the riches both of the wisedome and knowledge of God how unsearchable are his judgements and his wayes past finding out But for our part seeing our case is so like unto that of the Jewes let their lamentable and wofull errour in mistaking their Messiah by wrongly fancying him be a warning and a caveat unto us that we likewise upon like conceits and prejudice mistake and misdeeme not the Man of sinne TINEΣ Some NOw I come unto the second point expressed in this description of the great Apostasie viz. the Persons Revolters they shall not be all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some shall Apostatize some that is not as we in ou● English doe often use it a few but some that is not all yet some that is so many as that the whole visible Church should be said thereof to be Apostatized so many as should like a cloud overspread the face of the Christian firmament in such sort as the starres and lights therein should not easily be discerned For the great defection so much prophesied of was to be a solemne and generall one such a one as wherein the chiefest of the Churches honoured as a mother in Israel should become a Babylonish whore a mother of harlots and of the abominations of the earth Rev. 17. such a one as whereby the outmost court of the Temple of God should not onely be prophaned but trodden downe by Gentilisme Rev. 11. such a one as the world is said to wonder after the beast and to worship him and such a one as should not onely make warre with the Saints but overcome them Rev. 13. Otherwise if our Apostle here and Saint John there should meane no more than the errours of some particular ones and their revolt from the faith of the Church they should make either no prophesie at all or at the best but a needlesse one For who knowes not that in Saint Pauls Saint Johns and the Apostles owne times were many Heresies and Hereticks growne up as weeds in the wheat field of Christ but as yet the wheat overtopped them and the visible body of the Church disclaimed them If these had beene the worst the Church should look for the Apostles should seeme to prophesie of things present and not as they doe of things to come yea and more than this they should foretell of a thing as proper and peculiar to the last times which

the doctrine of Daemons was promoted when we see some not ashamed still to maintain it by these counterfeit authorityes Thus you see how the first-borne and the most ancient part of the doctrine of Daemons the Deifying of Saints Martyrs was advanced by the hypocrisy of liars The same you shall find to have bin verified also in the advancing of the next-born D●mon-changling Image-worship and of the third the Idolatry of the Masse-God all brought in and established by the means and wayes aforesaid I need not spend time in Historicall allegations they are well enough knowne and primu● in unoquoque genere est mensura consequentium By that I spake of the first you may Judge of those which follow yet for Images I will tell you a story or two for a tast Bale our Country-man Script Illust. Britan Cent. 11. ca. 91.99 relates that about the yeare 712 one Egwin of Worcester published in writing certain Revelations yea expresse Visions he had seen wherin hee was enjoyned to set in his Diocesse of Worcester the Image of the blessed Virgin for the people to worship which Pope Constantine the first having made him confirme by oath not only ratifyed by his Bull but caused Brithwald the Arch-Bishop to hold a Councell of the whole Clergy at London to commend them to the people In that Idolatrous Councell of the second of Nice one of their proofes among many the like for worshipping of Images is a tale quoted out of I know not what Sophronius of a certain Recluse who using to worship an Image of the Virgin Mary holding Christ in her armes had been a long time tempted by the divell to fornication wherat on a time the old man being much aggrieved the Devill visibly appearing told him in plaine termes but under an oath of secrecy that hee would never cease to vex him untill he left worshipping the Image of the blessed Virgin The Monke notwithstanding hee had made him sweare by the most high hee should tell no body yet acquaints one Abbot Theodore with the businesse who not only allowes of his perjury in revealing it but gives him this ghostly resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It were better he frequented all the Stewes in the City than not to worship Christ and his mother in an Image I am afraid some of their Monk successours still observe this wholesome counsell I must tell you also some of the miracles and lyes for laying the foundation of Transubstantiation and thence advancing the Idoll of the Masse A certaine Monke reports that hee saw Jesus Christ in forme of a child sitting upon the Altar Another sayth yea more then one that Wittikind King of the Saxons entring disguised into a Church and diligently observing the Christians fashion of receiving the Communion saw them put a little pretty smiling boy into their mouths These wonders and others of the like apparitions of flesh and blood began not till about the end of the 800 yeares But that they might seeme ancienter Simeon Metaphrastes hath a forged Legend of Arsenius the Hermite and some body counterfeited the life of Saint Basil under the name of Amphilochius his companion which now they begin to be ashamed of And for feare the people might suspect that these were illusions they keepe yet some of the flesh and blood which was thus transubstantiated for a monument in many Churches To these apparitions to make all compleat they tell us of a hive of Bees seen in Saint Gervais his Monastery in Paris which built a Chappell of wax in honour of the Host which some body put into the hive and a miracle of an Asse that left his provender to worship the Host and many other the like but I have staied too long amongst them and therefore let here be the conclusion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may passe on to that is yet behind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I come now to the last description of the meanes whereby the doctrine of Daemons was to be advanced viz. through the hypocrisie of such as forbid marriage and command to abstaine from meats Who are these The wonderfull correspondence of the event makes me verily beleeve that the Holy Ghost intended here at least chiefly to decipher unto us Monks and Doctors of Monkery by two such marks as ar● the chiefe points and grounds of that singularity of life For prohibition of marriage and difference of meats are inseparable characters of Monasticall profession and goe common to all that crew of hypocrites whether solivagant Hermites or Anchorites which live alone or Coenobites which lived in society And if we take them joyned together as our Apostle doth I think they can befit no other kind of men by way of rule and precept but these alone 'T is true all Antichrists Priests are forbidden marriage generally and absolutely but meats they are not save onely upon certaine dayes and times which is not their case alone but the people also partake with them in the like restraint But Monks are bound by the vowed rule of their profession to abstain from both absolutely and perpetually Concerning the first heare S. Chrisostome speak hom 7 in Math. Nobis Monachis saith he omnia mandata Dei sunt communia praeter connubium all the commandments of God are common to us with Monks besides marriage Wherefore in the Councell of Chalcedon is an expresse Canon cap. 16. Vt nec Deo dicata Virgo nec Monachus nubant that no Nun or Monk should marry i. e. they might not forsake their profession For the second the abstaining from meats Saint Bennet can tell us best who is the father and founder of welnigh all the Monks of the West His rule which they all bind themselves to observe ●aith à carnibus omnes abstineant let all abstaine from flesh Again Carnium etiam quadrupedum omninò ab omnibus abstineatur comestio let all abstaine together from the eating of flesh of foure footed beasts Hence is that decree of Bishop Fructuosus in Gratian dist 5. Carnem cuiquam Monach● nec gustandi nec sumendi est concessa licentia no Monk hath leave granted him to take or so much as to taste a peece of flesh And these were the two principall observations of the first Monks before they came to be gathered into a society of a common life under certain set rules Paulus Thebaus the first pattern of this kind of life abstained as from marriage whereof there is no question so from all meats save bread and dates Anthony the next eate nought but bread and salt and both drank no other drink but water Epiphanius in his Anchorato tels us of differing observations in this kind Some eat no flesh but fish some neither of both but fruits and hearbs some eat flying creatures but abstained from all besides But if you will take meats in this place in a larger sense you shall have a full definition of Monkery and