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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	body_n	see_v	soul_n	8,246	5	5.1684	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68868	A treatise of the foure degenerate sonnes viz. the atheist the magician the idolater· and the Iew. VVherein are handled many profitable questions concerning atheisme, witchcraft, idolatry, and Iudaisme: and sundry places of Scripture, cleared out of the originall tongues. Being the fourth volume, of the Workes of Mr. Ioh. Weemse of Lathocker in Scotland, and Prebend of Dunelm.; Works. Vol. 4	Weemes, John, 1579?-1636.	1636 (1636)	STC 25218; ESTC S119529	289,084	416

my name false things saying they have dreamed a dream Ier. 29.8 For thus saith the Lord of hosts the God of Israel Let not your Prophets nor your Diviners that be in the midst of you deceive you neither hearken to your dreames which ye cause to be dreamed Such a deceiver was Semaiah the Nehelamite or dreamer Ier. 29.32 The Poets fained that there were two gates by the which dreames went The one was cornea and the other Eburneavia Homer odyss 19. The one of horne and the other of Ivory gate The true dreames went by the gate of horne And the false dreames by the Ivory gate And they say more dreames passeth by the Ivory gate then by the horne gate And therefore they should for the most part not be regarded Whether all impure dreames be from the devill or not Quest. Whether may all impure dreames be called diabolicall dreames or not Answ in this sense they may be called diabolicall dreames because they come from the devill but they come not all immediately from the devill for out of the heart of man comes murthers and adulteries Mat. 15.19 There are some thoughts immissae and there are thoughts emissae these which are cast in into the heart come immediatly from the devill but those that come out of the heart come but mediately from the devill And Bernard sayes well Est morsus mentis morsus serpentis est malum innatum eque ac seminatum est partus cordis preter seminarium hostis That is we are bitten with the corruption of our owne heart within as well as we are bitten with the biting of the serpent without And wee have inbred evill into us as well as that which is sowen into us When Satan put it in the heart of Iudas to betray Christ This was tentatio immissa a tentation cast in by the devill So when the devill moved David to number the people this is immissa tentatio a tentation cast into his mind 2 Sam. 21.1 So when he filled the heart of Ananias Act. 3. But when Christ said to Peter goe behinde me Satan This tentation of Peter came out of his heart and was not cast in into his heart So impure dreames for the most part come out of the corruption of the heart and are not put in into the heart Our dreames for the most part are uncleane dreames We had need to pray to God to pardon us the impurity of our dreames therefore we had need to pray to God to pardon them And to pray as the Iew did Heale them O Lord heale them as thou didst the waters of Marah by the hand of Moses and the waters of Iericho by the hand of Elisha Arba turim lib. orach chanic cephillah 130. And as thou healedst Miriam from her Leprosy and Naaman from his Leprosie Seeing the devill is so malicious and so crafty When we are going to rest then we should especially begge the Lord to save us and to guard us that he labours to tempt us in our dreames when we are a sleepe Our greatest care should be when we goe to sleepe to begge of God that he would keepe us under the protection of his wings And to send his Angels to protect us against all the assaults of the devill Philip. 4.7 The peace of God which passeth all understanding keepe your hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speech borrowed from Kings who being guarded by their guard are safe from the assaults of their enemies So we being guarded by the protection of the Angels are safe from the tentations of the devill Alexander was asked upon a time how it came that he sleeped so soundly the enemie being hard by Hee answered because Antipater waketh He who keepes Israel neither sleepes nor slumbers Psal 141.4 Therefore we may lye downe safely neither can Satan hurt us at all We have also gnirim the watchfull Angels Dan 4.10 Pitching their tents about us and we may be more secure then Salomon was who when hee went to bed had 70. valient men to watch him Cant. 2.8 Quest. How shall we know dreames to be from the devill How we should know those dreames which are from the devill Answ If they be contrary to the word of God then they are from the devill Such was Semajah his dreame contrary to Ieremies prophecy Ier. 29.32 So if they move men to filthinesse or uncleanenesse they are uncleane dreames so if their dreames be one contrary to another ye may know they are from the devil Catarina Senensis said that in her sleepe it was revealed unto her that the Virgin Mary was conceived in originall sinne But Brigitta said that it was revealed to her in her sleepe Petrus Laiserius lib. 4. de spectris that she was not conceived in originall sin This contradiction shewes that these dreames was from the devill In libro de probatione spirituum It is a good observation of Gershon that men the elder that they grow they are the more subject to dreames so sayes he when the world is now fallen into the doting and old age they are the more given to follow dreames and false illusions then they were before Two sorts of trances divine and diabolicall Extasis or a trance was a higher degree of revelation then a dreame and there were two sorts of them first a divine trance or extasis secondly a diabolicall A divine trance was this when as the Servants of God were taken up in spirit A divine trance separate as it were from the body and out of the body that they might see some heavenly mysteries revealed unto them as St. Peter was in such a trance when a sheete was let downe to him from the heaven and all cleane things and uncleane things in it and he was bidden eate of them But S. Iohn was taken up in a higher measure when he was taken up in the spirit upon the Lords day Revelat. 4.2 and saw so many heavenly visions of those things which should befal to the Church afterward But S. Paul was in the highest degree of al when he was taken up into the third heaven and saw and heard such things which he could not utter and whether he was in the body or out of the body then he could not know Quest. Whether goes the soules out of the body at any time The soules goes not out of the body in a trance and returnes to them againe in this mortall Life Answ If the soule be once a glorified soule It comes never backe againe to a sinfull body to dwell in it againe I say to a sinfull body To put a difference betwixt the glorifyed soules which hath returned to their bodyes againe and those soules which hath not beene glorified and hath returned to their sinfull bodyes againe The glorified soules Glorified soules when they come to the body againe they come to a body without sinne when they returned to their bodyes againe

they returned not to those bodyes as sinfull and impure bodyes as Moses when he was in the transfiguration and those who rose when Christ suffered their soules came not into impure bodyes againe Those bodyes were corpora non pura Soules not glorified comes to a sinfull body againe but they were not impura They were like to our bodyes when they lye in the grave Corpus purum impurum non purum They are not sinfull bodies any more but yet they lye under the consequents of sinne corruption and mortality and they were not to abide in those bodies but shortly to returne to glory againe But those soules that returned to their bodies againe and were to abide there were not glorifyed soules they entered againe into sinfull bodies Such as was the soule of Lazarus Eutichus Act. 20.9 and the soule of the widowes sonne of Naum These soules came againe into sinfull bodyes for that hypostaticall union betwixt the soule and the body was not perfectly dissolved as our soules and bodies are separate by death neither were the soules glorified then in heaven A diabolicall trance is that which Witches and Sorcerers falls into when they lie dead and senselesse for a time and their soules seemes for a time to be out of their bodies yet this union betwixt the soule and the body is not dissolved now as they beleeve but the act of vivification is onely suspended for a time Satan cannot bring a soule into a body againe as the Lord doth So Sorodemones or Larvae sepulchrales haunts about the graves to make men beleeve that their ghosts walkes here after they be dead SECT 9. Of Lots THe Lord who is the righteous judge of the world Gen. 18.25 and would every man to enjoy his owne amongst other meanes hee hath appointed lots to cause strife to cease amongst men Proverbes 16.33 Quest But lots are cast into the lappe and moderated by the Lord Prov. 16.33 then what needes any other meanes to decide controversies but lots A twofold providence of God a generall and a particular Answ There is a twofold providence of God first a generall providence and then a more particular providence Possessions and inheritance are from the parents but an understanding wife is from the Lord Prov. 19.14 A good wife is given by the speciall providence of God where we may see the ruling hand of God more than when he bestowes inheritance by his generall providence hath God regard of oxen 1 Cor. 9.9 that is he hath not this speciall care of them as he hath of men The lot was reckoned among the inferiour sort of manifestation of Gods will This distribution by lot was reckoned amongst the inferiour sorts of manifestation of Gods will Therefore when Ioshua divided the land by lot Iosh 19.51 he divided it in Shilo before the Lord at the doore of the tabernacle of the congregation where Eliazar the Priest was present They rested not here in a lot but they consulted also with the Lord by Eleazar the Priest concerning this division Sauls election was by lot but not Davids Matthias his election was by lot but not Saint Pauls the lot was but an inferiour degree of the manifestation of the will of God 1 Chro. 23.5 the Lord speake by lots Num. 26.56 secundum es sortis according to the mouth of the lot but this was but an inferiour determination by his mouth These lots were of three sorts either they served for division or consultation Lots were of three sorts or divination A divisorie lot This divisorie lot served for to divide possessions inheritances and goods amongst men by this divisorie lot the tribes got their possessions in the land of Canaan And others got their possessions by this sort of lot and therefore a lot is put for an inheritance Psal 16.5 Psal 125.3 In these divisorie lots these caveats must be looked unto first What caveats must be kept in a divisorie lot when lots are cast to divide controversies betwixt men then they must have equall right to the things that are to be divided In Israel if the question had beene amongst brethren for the dividing of their fathers goods this could not have beene divided by lot for the eldest should have had a double portion and the lot keepes medium rei non personae a lot might have beene cast for deciding amongst the rest of the brethren because they had all alike right to their fathers goods When the two Goates were presented before the Lord Lev. 16.8 they were just alike in all things which of them should be killed and which of them should escape here the Lord bids cast a lot for them So who should dwell in Ierusalem and who not Ezr. 2.11 and so the priests service was by a divisorie lot Secondly in these divisorie lots this caveat must be observed that the lots be not cast on things unlawfully gotten by robbery See Ioel 3.3 Naum. 3.10 Obadiah 11. or theft such was the lot that the souldiers did cast upon the coat of Christ Thirdly in these divisorie lots men must take heede that this be not their chiefe end to know the will o God for then they are not divisorie lots but consultory lots but their chie e end must be in casting the lots that stri e may cease amongst brethren Consultory lots The second sort of lots are consultorie lots when men consults with the Lord by lots what should be done in such and such cases This lot differeth much from a divisorie lot for a divisorie lot was onely about division of inheritances and deviding of goods but a consultory lot was used in higher matters as who shold live and who should die Such was the lot which was cast for the triall of him who had the excommunicate thing and it fell upon Achan Iosh 7.18 this was commanded by God himselfe This lot observes medium personae as the divisorie lot observes medium rei Quest Whether is it lawfull now to enquire for a guiltie man by lot or not Answ It is not lawfull for Iudges now are bound to judge per scrutinium per teste by confession and such and not by lot But if in a campe all the souldiers should transgresse the kings Edict and should commit a thing worthy of death yet the King willing to show mercy might he not cause a lot to be cast to trie who should live and who should die this the king may safely do because all are guilty alike here and so of old they used decimare exercitum when all were alike in the transgression that some might live and some might die When the mariners caused the lot to be cast to trie who was guilty in the ship this was an extraordinary triall which is not lawfull for Iudges to follow Quest Whether may wee call this a divine lot or a diabolicall lot which they did cast here for finding out the guilty man Whether the lot which was cast

said that the Pharisees and Iohns disciples fasted but not Christs disciples the meaning is they fasted not usually as Iohns disciples and the Pharisees did but yet they fasted The third weapon to beate the devill is the sword of the spirit Ephes 6.16 take the sword of the spirit which is the word of God Cant. 2.8 It is called the sword of the spirit because it is directed immediately by the spirit and because this sword pierceth to the heart This sword differeth from the magistrates sword this sword proceedeth out of the mouth of the Lord Rev. 1.10 and it is called the rod of his mouth Esay 11. but the magistrate carries his sword onely in his hand Thirdly this sword is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a two edged sword it can both kill and save The Magistrates sword can onely kill but never quicken to restore a man to life Sauls sword never returned emptie from the bloud of the slaine 2 Sam. 1.20 It alwayes killed but it could never quicken but this sword can doe both therefore it hath not beene unfitly compared to the bitter waters when the woman that was guiltie of adulterie dranke them her thigh rotted and she died but if shee had beene an honest woman then having dranke of these bitter waters she conceived and brought forth a child so this sword both killeth and quickneth This sword divides betwixt the soule and the spirit but the Magistrates sword divides onely the head from the body This sword is of greatest force against the devils tentations It was by this sword that Christ beat Satan and all his tentations Mat. 4. when the disciples returned backe from the preaching of the Gospel then Christ saith Luke 10.18 I saw Satan fall as lightning from heaven the preaching of the Gospel is the speciall meane to make Satan fall when David gat the sword of Goliah in his hand having experience of it before he said there is no sword like that 1 Sam. 21.10 so there is no sword like this sword in the spirituall combate against the devill Quest What if the Lord should suffer Satan to appeare to us in a visible shape whether might wee use the sword of the word against him or not Answ We may not Satan is a very subtill enemie and can easily circumvent us therefore wee should not reason with him did hee not deceive Eva in her best estate when she reasoned with him how shall wee be able then to resist him Our part onely then in such a case is this to turne about our faces to the Lord and weepe upon him and desire the Lord to rebuke him Object If it be said why may wee not use this sword against Satan if he should visilby appeare to us as wel as when wee are commanded to use it against his tentations Answ His tentations are not so subtill when hee tempts us as when hee appeares visibly to us face to face for his tentations are mixed with our corruptions which are not as subtill as Satan himselfe is and therefore it is easier to resist these tentations by the word than to resist Satan himselfe SECT 16. That Sorcerers and Witches should be put to death THere are three sorts of people whom Satan tempts first those whom he tempts contrary to their will as those who were possessed in the primitive Church called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those should not be put to death those they pittied and placed inter Catechumenos amongst those who were catechized in the Church The second sort are those who enter in an indirect covenant with the devill those were not put to death sed admonebantur tantum they were onely admonished Those who enter in direct covenant with the devill should die the death The third sort were those who entred into the direct covenant with the devill and those were to die the death Deut. 18.11 For all that doe these things are abomination to the Lord. So Lev. 20.27 The Iewes in their thirteene rules of expounding of the Scripture this is the eight rule when a precept is set downe it is not set downe ut doceat de se non exivit sed ut docrat de toto univers● exivit Their meaning is if a thing be spoken generally elsewhere and then be explained more plainely this clearer explanation is to be referred to the generall Example the Magitians indefinitely are commanded to die the death Exo. 22.18 Thou shalt not suffer a witch to live But Lev. 20.27 A man also or a woman that had a familiar spirit or that is a wizzard shall be surely put to death they shall stone them with stones and their bloud shall be upon them Hence they conclude that all sort of Magitians should die the death The diviners they hold should not die the death first they say that Kesem who is a diviner and who takes upon him onely to foretell things to come hee should not die the death but be admonished onely Secondly they say that Menaches Maimonides hujusmodi artium sectatores vel lapidibus obruendi erunt ut lidgnom Bagnal O●h Mekasheph vel mitiori poena mulctandi ut Cosem Menaches Megnonan who markes the flying of the foules ought not to die the death hee is to be admonished and other wayes censured Thirdly incantator the charmer is not to die the death non facit opus peccatoris as they say in phesikta that is they doe not any thing that deserves death Fourthly Hamegronen qui observat nubes he is not to die the death and they say of him Non moritur est liber etiam a plagis that is hee should not die and he is free from stripes And lastly they say Qui perstringit ●o●l●s who deceives the sight as Inglers non moritur sed admonetur he is not to die the death but onely to be admonished But these three were alwayes to be put to death first Mekasheph malefitus or pharmacus they are called veneficae Exod. 22.18 Secondly Obh those who had a familiar spirit Thirdly Iidgnoni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui multa novit praedicit Targum translates him Ariolus these were alwayes put to death as in Sauls dayes he cut off the wizzards and those who had familiar spirits 1 Sam. 28.9 and Iosias tooke away the workers with familiar spirits and wizzards 2 King 23.24 Saul who caused before familiar spirits and wizzards to be taken away now because he falls to consult with them againe therefore justly he falls into the hands of the Philistines and is killed When Tiberius was Emperor hee caused to hang up those sorcerers and put them to death ad sacros lucos suspendebantur Magitians should lose their temporary estate As the Magitians should be put to death so should they lose their temporall estate and inheritance the Canaanites for their same was cast out of Canaan Deut. 18.12 Because of these abhominations the Lord thy God did drive out the

most probable which Iosephus holds that Ioshua Eleazar and some of the elders of Israel went up with Moses to the mount Nebo but after his death that the Angells carried his body to the valley of Moab and then it was buried where no man knoweth The Angels buried Moses his bodie The Angels are ministring spirits to the godly in this life and at their death they carrie their soules to heaven but they carry not their bodies to the grave This was a singular favour showne to Moses that the Lord buried him by the ministrie of Angels They attended Christs grave but yet they buried him not as they did the body of Moses Not to be buried is a great judgement Eccles 6.3 An untimely birth is better than he that gets no buriall It was a great judgement upon Iehojakim Ier. 22.18 who got insepultam sepulturam and no man lamented his death saying Ah my brother ah my sister or ah my Lord ah my glorie vers 18. The Iewes pray to deliver them from foure things first from the circumcision of the Sechemites Gen. 34.26 Secondly from the Religion of the Samaritans Thirdly from the death of the uncircumcised Ezech. 28.10 And fourthly from the buriall of Iehojakim that they get not the buriall of an asse Ierem. 22.19 Moses his buriall was the most honourable buriall that ever was it was more honourable than their buriall who got the burning of their fathers 2 Chro. 21.19 1 Chro. 16.14 And more honourable than the burial of Gamaliel for whom Onkelos burnt an hundreth pound of frankincense for the honour of the dead It was a more honourable buriall than the buriall of those who were buried in the garden of their fathers buriall 2 Kin. 21.18 It was more honourable then these who were buried in the citie of David But consider the attendants who attended his buriall Abner his buriall was an honourable buriall when all the people mourned for him and the King himselfe followed the hearse and wept 2 Sam. 3.31 But here the Angels waited upon his buriall and God himselfe attended the hearse to the buriall and was the chiefe mourner there When a private man died lamentation was made but seven dayes for him Syrac 22.13 but they lamented for Moses thirtie dayes and they cryed out ah our brother ah our Lord ah our glorie Ier. 22.18 thus God honoureth them who honour him He buried him in a place where no man knew He buried his body Where no man knew ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the abolishing of Idolatry yet Moses was present with Christ at the transfiguration Mat. 17.3 So these who are buried in the sea blowne in the aire and burnt to ashes and no man knoweth what is become of their bodies yet they shall appeare before the Lord in the day of the resurrection Michael buried the body of Moses What if the Church of Rome had the body of Moses now and knew it to be his body would they burie it or not Whether would they stand for Michael or the devill They might say that it was a fit thing to burie it at that time because the people was an ignorant people then and Satan was ready to move them to Idolatrie But now seeing they would give no worship to it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they might safely set it up to be worshipped In the time of Ioshua Idolatrie did not so increase the elders who out lived Ioshua and who were in age when they came out of Egypt and remembred what the Lord had done for Israel the iniquitie of Baalpeor did not cleave unto them but the rest were not cleansed from the iniquitie of Baalpeor Iosh 22.17 Is the iniquitie of Baalpeor to little for us from which we are not cleansed unto this day they committed no new Idolatrie but the filthinesse of Baalpeor clave unto them because they repented not of that iniquitie In every sinne there are foure things to be considered first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the transgression of the Law secondly reatus the guilt which obligeth the partie who sinneth to undergoe the punishment Thirdly macula the blot which defileth the soule and lastly the punishment it selfe The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgression of the Law and the consequents of the transgression are the guilt the blot and the punishment The guilt of sinne bindes a man to answer for the transgression of the Law and it stands in the middest betwixt the sinne and the punishment and goeth immediately before the punishment and it is more terrible than the punishment Cap. 4. de divinis nomi nibus part 4. Therefore Dionysius said well non est malum puniri sed fieri poena dignum that is it is not evill to be punished but to deserve punishment yet wretched sinners are affraid of the punishment but not of the guilt but the martyres of God chose rather to indure the greatest torments then to incurre the guilt of sinne If we would escape the punishment we must first looke that the guilt be removed Manie thinke when the sinne is past and forgotten in their mindes then there is no more punishment to follow but if the guilt lie still unpardoned the sinne remaineth still Iosephs brethrens sinne lay over twenty yeares and this sinne which they committed at Baalpeor lay over a long time unrepented of but as long as the guilt remained so long were they subject to punishment the punishment alwaies followeth the guilt as the shadow doth the body The Apostle 1 Cor. 11. faith ye shal be guiltie of the body and bloud of Christ that is of the punishment which he deserveth who abuseth the body bloud of our Lord. The third thing considerable in sinne is the blot or staine of sinne in the soule This staine blots the soule as Inke cast upon a Laune cloath defileth it and even as in bodily things spots taketh away that nitor and brightnesse which is in the body so doth sinne deprive the soule of grace and makes it deformed Saul was as comely and proper a man as was in all Israel and he was Tobh bonus id est pulcher Tobh 2 Sam. 9.2 Yet this blot of sinne so defiled him that he was no more the sonne of Kish the Benjamite Kish Kush but the sonne of Kush the Blacke-more or Ethiopian Psal 7. in the inscription The Lord that he may take away this guilt and this blot he opened a fountaine in the house of David for sinne and uncleannesse Zach. 13.1 for sinne to take away the guilt and for uncleannesse to take away the blot Christ was not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of our redemption Math. 20.28 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Laver of regeneration to wash away these spots Ephes 5.26 Tit. 3.5 He came not by blood onely nor by water onely but both by blood and water by blood for our justification and by water for our sanctification He that is washed