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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

Lastly A comparison betwixt the d●vill alone and the Atheist let us compare the Atheist and the devill alone the devill acknowledged Christ to be the Sonne of the most high God Mark 5.7 Secondly he worshipped vers 6. Thirdly adjures Christ v. 7. and acknowledged that an oath is the bond of the soule Num. 30.2 Lastly he knowes that there is a day appointed when God shall come to judge the world Matth. 8.29 but the Atheist neither acknowledge Christ to be the Sonne of the most high God neither worships he Christ He cares not for an oath which is the bond of the soule neither expects hee the last day of Iudgement therefore in these he is worse then the devill The Atheist should die the death These Atheists should die the death Whosoever worshipped strange Gods should die the death Deut. 13.9 And Asa 2 Chro. 15.15 enlarges this threatning Whosoever would not seeke to the Lord God of Israel should die the death Much more then should these die the death who denies the true God And the Heathens judged that Atheists should die the death as Laertius witnesseth of that wicked Theodorus who was condemned in Areopago propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was condemned for Atheisme and Socrates as this same Laertius witnesseth quod non eosdem atque civitas deos pictaret quod nova numina inveheret hee because hee beleeves not in these gods which the rest of the citie beleeved in and studied to bring in new gods amongst them When there was no king in Israel every man did that which seemed good in his owne eyes Iudg. 17.6 So when men beleeve that there is no good what marvell is it that they runne not into all sinnes and abominations Atheisme is the center of all sinnes This Atheism is the center of all sinnes and the Atheist is the vilest of all creatures wherefore let us abhorre Atheisme above all other sinnes and shunne the company of these damnable Atheistes who are appointed for hell and damnation SECT 3. Of Superstition THe ignorance of God hath two rivers proceeding from it the one is Atheisme The ignorance of God breeds Atheisme and superstition and the other is Superstition and as seed sowne in some hard ground brings forth no fruit at all but in other ground it grows so ranke and luxurian that the labourer reapes no profit of it The Atheist is like unto hard ground where no corne growes the Superstitious againe exceedes in his worship and runnes as farre unto the other extremitie This superstition is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timeo metuo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numen It is a good observation of Tertullian Verity in the midst suffereth betweene two extreames that as Christ suffered betwixt two theeves so veritie suffereth betwixt the two extremes The Heathen held a multitude of gods to be worshipped and they denied unitie The Iews again holds unitie worshipping one God but denies the Trinity of persons Here trinitie and unitie suffereth in the middest betwixt the two extremes as Christ did in the middest betwixt two theeves So Eutiches confounded the persons and Nestorius divided Christ into two persons veritie suffered in the midst here so in the Church of Corinth 1 Cor. 1.12 Some held that they were onely Christs others called themselves after Apollo and others Cephas veritie suffered in the midst here for we must fo●●●nour Christ that we despise not his Ministers and wee must so respect his Ministers Atheisme and superstition are the two extreames and true religion suffereth in the midst that we depend not upon them in matters of salvation and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheisme and Superstition are the two extremes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true worship of God suffers in the midst This Superstition exceedes in worship and offers more to God than he requires at their hand Esa 1.12 and as the Lord forbids to be too just Eccles 7.16 so he forbids men to exceede this way and to runne into superstition Quest How can a man exceede in the worship of God Answ in theogicall vertues as they are theologicall a man cannot exceede but onely in the circumstances as when a man hopes hee must take heede what hee hopes for how he hopes and when so a man cannot exceede in justice in respect of justice it selfe but in respect of the circumstances This justice may degenerate and may exceed as when the Iudge considers not where or whom he should judge or how hee should judge No theologicall nor morall vertue can exceede in it selfe but onely in respect of circumstances men does exceede This superstition the mother of it is ignorance Ioh. 4. Yee worship yee know not what the companion of it is hypocrisies the daughters of it are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will worworship and idolatrey and it is found more in women then in men Act. 13.50 and in the ignorant more than the learned and it is like wine which runnes into a mans head and makes him giddy whereas true worship is like wine which goes to the heart and cheares it What are the mother and daughters of superstition This superstition is hardly rooted out jelousie frensie and heresie and superstition are hardly rooted out take but the example of the Iewes who will not eate of the hollow of the thigh never since Iacob halted upon his thigh saith Moses untill this day Gen. 32.32 and it continues amongst the Iewes untill this day now for they will not eate of that at all but sels it to the Christians Superstition is hardly rooted out of the heart The superstitious are sinistrous in their conclusions and if the Christians will not buy it they throw it to the dogges The superstitious are most sinistrous in their conclusions because the nailes pierced the Lords hands and feete and the whip whipped him therefore they will worship them The Philistims will not set their foote upon the thresholds of the doore 1 Sam. 5.5 because Dagon fell and brake his necke upon the threshold of the doore but they should rather have set their foote upon the necke of Dagon and treade upon him because that Dagon could not preserve himselfe that he breake not his necke Let us compare the religious A comparison betwixt the religious and superstitious Plutarch de superstitione and the superstitious together the superstitious finds no comfort in his Religion as the religious doth The Church to the religious is a place of pleasure but to the superstitious it is a place of torment and therefore their Idols are called terriculamenta Ier. 50.38 tormina in the temple hee is punished and vexed there he holds up his trembling hands and he goes no otherwayes to the temple than if hee were going to the den of Beares or Lyons The labourer after his labour findes his sleepe comfortable unto him Eccles 5.12

is most necessary for the preservation of the societie of men The diversitie of tongues was a great judgement to the world Gen. 11. that one of them could not understand another But this distinction of faces is a great blessing to the world for without it no societie could stand then the husband should not know his wife from another woman neither should the father know his children from other men and if the malefactor were not taken in the very fact he needed not to be afraid S. Austine cap. 8. adversus paganos Saint Augustine writing against the Panims calles this diversitie of faces a great miracle Men are distinguished from other sometimes by some marke as the Iewes who lives amongst Christians But these markes may alter and be changed So men are distinguished by their languages and by their dialects as amongst the Iewes some said Shibboleth and others said Sibboleth Iudg. 12.6 So these about Ierusalem had a proper dialect to themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.8 So Peter was knowne to be a Galilean by his speech Matth. 26.73 and so the Levite Iudg. 18.3 was knowne by his dialect but these may soone varie and so doth not the faces of men Many things distinguisheth man from man but the face above all This diversitie of the faces of men proves that there is a God for this diversitie of faces comes either from nature from chance or from God here is not a fourth This diversitie of faces comes not from nature for nature endeavours alwayes to bring forth things alike as in a bushell of barley This diversitie of faces comes neither from nature nor from chance but onely from God or wheate wee see all the graines alike This diversitie of faces proceedes not from chance If a man throw a die and desire alwayes a diverse number to fall out to him yet not withstanding the same number shall occurre to him often which argues that this diversitie of faces comes not from chance It rests then that this diversitie of faces comes onely from God who hath onely distinguished the faces of men for the preservation of societie amongst men Object But if they say that this diversitie of faces comes from phansie then I would aske them seeing phansie is seene more in beasts than in men what is the reason that there is no such diversitie amongst beasts as there is amongst the faces of men therefore it rests that it is onely God who makes this diversitie of faces Argu. 4. Non datur progressus in infinitum We cannot be led from Iudicatorie to Iudicatorie therefore at last wee must stay at the barre of the Iudgement of God wee cannot make an infinit progresse in things but we must rest in one chiefe and supreme cause If a man be condemned by an inferior Iudge and the sentence be just then it is altogether unlawfull for him to appeale but if he be wrongfully judged by an inferiour Iudge he may appeale to his superior as Saint Paul did to Cesar Act. 25. Nam appellatio est defensio justa innocentiae praesidium An appeale is a just defence and a safetie of ones innocencie and the law of nature teacheth us this that a man is bound to stand in defence of his owne life as farre as he can by lawfull meanes neither doth he wrong to any when hee stands thus in his owne defence and as in naturall causes the inferiour causes are subordinate to the influx of the superiour So in cases morall the inferiour Iudges are subject to the superiour and if they proceede not aright in judging then they are not their deputies and the partie wronged may seeke for redresse at the superiours hands and because men should not be led from judicatorie to judicatorie there are in all well constitute common wealths some supreme judicatorie from the which men may not appeale as in Iudea the great Synedrion in Athens Areopagus and in Rome the Senate but because all men may doe wrong and erre in judgement the last and supreme Iudge is God himselfe to whom men appeales He is the judge of the whole earth who cannot but judge rightly Gen. 18.25 Hee when he enquires for bloud forgets not the bloud of the poore Psal 9. Who sayes Bene appellatum sed male Iudicatum He approves the appeale but dislikes the wrong judgement By this the Atheist may understand that there is a God who is the Iudge of all A comparison betwixt the Christian the Devill and the Atheist Let us make a comparison betwixt the Christian the Devill and the Atheist The Christian by a justifying faith beleeves that there is a God and he workes out his salvation with feare and trembling The devill by an historicall faith beleeves that there is a God Iam. 2.19 and feares and trembles but hopes not for salvation but the Atheist he trembles onely neither beleeves he by a justifying faith as the Christian doth neither by an historicall faith as the devils doth therefore he is worse than the devill in this point A comparison betwixt Balaam and the Atheist Secondly let us compare the worst of men and the Atheist together let us compare the Atheist and Balaam the Diviner Balaam said Num. 23.10 Let me die the death of the righteous and let my last end be like his Balaam beleeved the immortalitie of the soule and the happinesse of the life to come but the Atheist beleeves neither of these two therefore the Atheist is worse than Balaam the Diviner Thirdly A comparison betwixt the Saducee and the Atheist let us compare the Atheist with the Saducee the Saducees beleeved not the immortality of the soule neither the resurrection of the body yet when they were demanded Why then study ye to keepe the commandements of God they answered That it might goe well with them in this life they admitted also the five Bookes of Moses but the Atheists they acknowledge not the immortalitie of the soule nether study they to observe the commandements of God that it may goe well with them in this life neither admit they any Scripture therefore they are worse than the Saduces Fourthly A comparison btwixt the Epicure and the Atheist let us compare the Epicure and the Atheist the Epicure denies all Religion that hee may prove the soule to be mortall as Lucretius did following Epicurus Therefore he falls upon this conclusion 1 Cor. 15. Let us eate let us drinke for to morrow we die That is we shal be quite extinguished in soule and body and there shall be no more of us than of beasts when they are knockt in the head But the Atheist gos further than the Epicure for he denies all Religion and the immortalitie of the soule that he may come to his conclusion that there is not a God these three go alwayes inseparable together If the soule be immortall then there must be a Religion and if there be Religion there must be a God

of all cookes the most unskilfull Archimedes his skill farre surpasseth Croesus his dulnesse so the wit of the devill farre surpasseth man The Angles knoweth not this by this as wee doe when the doores was sprinkled with the bloud they reason not after this manner as we doe this is the signe therefore such a man dwelleth here but the bloud was sprinkled upon the doores for to assure the Israelites that none of their houses should be killed Object But ye will say How the Angels take up things if the Angels compone not things but apprehend onely simple things they have the basest sort of knowledge for children apprehend first simple things then they compone things and thirdly they reason and thus they proceed from the imperfect to the more perfect posteriora origine sunt dignitate prima and these things which are last taken up are most excellent now the Angels taking up things onely simply they seeme to have the basest sort of knowledge Answ The Angels by their simple essence know things and not by passion as wee apprehend in our minde Secondly the Angels when they apprehend simple things it is without any kinde of imperfection as it is when we apprehend them eminenter includunt perfectionem compositionis discursus Secondly The long life of the devill makes him to have great skill their long life makes them to have great skill Satan is an old Serpent therefore his skill must be very great Let a man live but Nestors days and have good wit together with long experience he cannot choose but to be wise Satan saw from the creation of the world and shall see to the last Iudgement he saw the first world drowned with water and shall see the second destroyed with fire therefore he must understand much It is a long time ere a man come to knowledge and he spends a great time in folly and if he live long he forgets as fast and faster than ever he learned But Satan Nescit quid sit oblivisci and therefore great must be his knowledge Thirdly The great imployment of Satan breeds him kill the great imploiment of Satan hath bred him great knowledge he saw the rising the height and the fall of the foure Monarchies hee had a hand in them all quorum pars magna fuit He was at the consultations of all the tyrants against the Church and no wicked deede was ever atchieved but Satan was at the plotting-of it and therefore great must be his skill Fourthly his great intelligence that he hath abroad makes him to understand much His great imployment abroad makes him to have skill for the evill spirits from all parts give intelligence one to another and as the Cherubims were painted in the temple with their faces one to another signifying that their is a correspondencie amongst the good Angels for the propagating of the Kingdome of God so the devills agree one with another to give mutuall intelligence for the upholding of their kingdome Regnum non est divisum Mat. 12.25 The Lord knowes onely the secrets of the heart God onely knoweth the secrets of the heart as when Sarah laughed within her selfe Gen. 18.12 and the Pharisees reasoned within themselves Luk. 6.8 2. King 8.26 Ioh. 2.25 Heb. 4. all things are naked before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speech borrowed from the Priests under the Law who when they killed the beast all things that were within the beast were layed naked before the Priest and he saw what was found and wh●t was corrupted so all our thoughts are naked before the Lord he knoweth which are good and which are bad and therfore the Arabians say Tu solus domine nosti substantiam pectoris and thus they call upon him O thou who knowest the thoughts of men when they hold their peace that knowledge is the most excellent knowledge which we attaine to by knowing the cause but God knoweth all things as they are in their causes originally but our thoughts are in the heart as causes and therefore it is most fit that God should know them who is rather said to understand intelligible things then visible because they come nearer to his nature magis sunt in actu ille est purus actus This knowledge of the heart Satan hath not but onely by effects Satan knoweth what is in the heart onely by the effects and here he knoweth this of this and this after this because hee hath no knowledge of the cause but by the effect here he conjectures what is in the heart as the Physitians by the pulse can tell the disease Valerius lib. 7. Erasistratus the Physitian was much commended who perceived by the countenance of Antiochus King of Seleucia his sonne that he was taken in love with his mother in law if a Physitian by the beating of the pulse and countenance can take up this much more can the devill doe and if the Fisher by stirring of the corke knoweth that there are fishes in the net much more may the devill know what is in the heart by signes The Lord knoweth the thoughts of our heart a farre off which the devill doth not The Lord knowes the thoughts of our heart a farre off Psal 139.17 and as the Gardiner in the Winter foretels that this roote will bring forth such an hearbe and this tree such a fruite long before the Spring So the Lord seeth the thoughts of the wicked a farre off When the Prophet foretold Hazael that he should be King of Israel and foretold also what cruelty hee should exercise upon their women and children that he should rippe up the bellies of the women with child what man or Angell could have foreseene this When it was told Hazael hee wept and said Am I a dogge 2 King 8.13 that I should prove such a cruell monster but yet he proved such a monster as the Lord foretold because from the wicked comes wickednesse 1 Sam. 24.13 The Lord can foretell contingent things The Lord onely can foretell contingent things There are three sort of contingent things Contingens natum There are three sorts of contingent things as the Schoolemen observes the first is contingens natum the second is contingens rarum the third is contingens indefinitum Contingens natum they make to be that which usually falleth out as a man when hee is old to have white haires Contingens rarum Secondly there is contingens rarum which falleth out very seldome as when a man is digging the ground hee findeth a treasure Satan can hardly foretell this because he knoweth not perhaps where the treasure is hidden no more than he knew where the body of Moses was buried Deut. 34.6 Thirdly there is contingens indefinitum Contingens indefinitum as whether Peter will runne the morrow or not This Satan cannot fortell These contingent things God onely can foretell Tell us what is to come that we may

fall on them nor their posteritie nor upon their very houses and therefore they built battlements about their houses that they might not bring bloud upon them Deut. 22.8 David prayed Psalm 51. To free him from blouds The guilt of bloud is not easily washed out The guilt of bloud is not easily washed out when David shed Vriah his innocent bloud the Lord said that the sword should never depart from his house that bloud continued still to the ending of the Kings of Iudah If the guilt of Vriah his bloud did cleave to so many what marvell then that the guilt of our Lords bloud lie so long upon these wretches And if all the bloud that was shed from Abel to Zacharie seized upon them who killed Zacharie much more may the guilt of Christs bloud seize upon their sinfull posteritie It was a miserable leagacy which David pronounced that Ioab should leave to his posteritie 2 Sam. 3.28 that some of them should have an issue and that some of them should be a leper that some of them should leane on a staffe and some of them should die by the sword and some should begge their bread but this was a more fearefull legacie which the Iewes left to their posteritie when they left the guilt of Christs bloud upon them First this curse was upon their soules secondly The killing of Christ left a curse upon their soules bodies person● goods and lands upon their bodies thirdly upon their persons and fourthly upon their land First upon their soules The curse entered into shew bowels like water and like oyle into their bones The curse upon their soules Psal 109.18 And as the bitter water made the guiltie womans bellie to rotte and confume so doth this curse of God seize upon them so that their hearts are fat and grosse and past feeling There is no judgement greater than this to have a fat heart and not sensible Esay pronounced this judgement upon them when their hearts beganne to grow fat Esa 6.10 and Christ applies this prophecie of Esay to them when their hearts were growne fatter Matth. 13.15 and last it was fulfilled in S. Pauls time altogether upon them Act. 28.17 Now since they killed the Lord of glorie and shed his innocent bloud Since they killed Christ they are given up to a reprobate sense and become savage Wolves Calius Redoginus pag. 173. ex Dione they are given up unto a reprobate sense and now they are become of all men most savage and cruell I will set downe but one example of their savagenesse and crueltie Dion writes that in the last dayes of Traian the Emperour the Iewes who dwelt in Cyrene Andreas being their Captaine did indifferently so barbarously kill both the Romanes and the Greekes and would set downe their flesh prepared on the tables to be eaten neither would this content them but they pulled out their bloudy intralles and girded themselves about with them as though they had beene girdles and they used their skinnes for cloathes and manie of them they cut in peeces and some of them they threw to the beasts and others they compelled to fight and kill one another and this way they killed moe than 200000. This their barbaritie they exercised also in Egypt and Cyprus Arteinon being their Captaine and they killed above 400000. and therefore afterward it was established by a law that if a Iew upon any occasion came into the I le of Cyprus that he should be presently executed The Lord gave them over to this reprobate sense that they became like Wolves and not men because they shed the bloud of our Lord and for this cruell murther of Christ see how the Lord payes them home againe in the destruction of Ierusalem by Titus and Vaspasian the sword the famine and the pestilence These three great souldiers of the Lord entred into Ierusalem and they strove which of them three should most severely revenge their cruelty Reade but the history of Iosephus of the destruction of Ierusalem and thine eyes wil faile with teares and thy bowels will be troubled within thee for the destruction of poore Ierusalem The judgement upon their bodies The second judgement was the judgement upon their bodies as the Lord set a marke upon Cain Gen. 4.15 and smote his enemies the Philistines in the hinder part Psal 78.56 and the posteritie of Gehezi with a leprosie So it is holden by many that the Iewes have a loathsome and stinking smell and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stinking breath When Marcus the Prince was going to Egypt as he past through Canaan he was much troubled with a loathsome smell and stinke of the Iewes as Marcellinus calls it and being much wearied amongst them Caelius lib. 5. cap 9. he cried out O Marcomannt O guad O Sarmati tandem alios vobis inertiores comperi O yee Marcomanni O yee Guadi O ye Sarmatians at last I have found out a more loathsome people than any of you The judgement upon their persons The third judgement is the judgement upon their persons that they are miserable cati●es and slaves now through the world compare but this captivitie now and their former captivities and this shall be evident First A difference betwixt this captivitie and their former captivitives in all their other captivities the Lord hath set downe a time for their deliverance That in Egypt they should be 400. yeares in Babylon 70. yeares under Antiochus three yeares and ten dayes Dan. 7.25 but the Lord hath set downe no time now when this their captivitie shall end Secondly in their other captivities there were alwayes some Iewes in favour with the heathen Princes as Ioseph with Pharaob in Egypt Daniel in Babylon and Mordecai in Susan but now they have none to speake favourably for them at the hands of Princes Thirdly in their other captivities there were Prophets sent from the Lord to comfort them as Moses and Aaron were sent to Egypt Ezekiel and Daniel were sent to Babylon And Saint Peter writes to the dispersed Iewes in Pontus and Bithynia but now the Sunne is gone downe over their prophets and the day is darke over them Mica 3.6 Fourthly in their other captivities they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rosh hagalloth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prince of the captivitie who ruled and guided them and they had one of them in Babylon which was the chiefe citie of the East 1 Pet. 5.15 And another who dwelt at Alexandria in Egypt but now they have none to rule them Fiftly although they were under the dominion of the Romanes yet they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and had power to judge in matters of their owne religion as we see in the Iewes of Damascus and others else where Act. 18.15 in matters of religion they were subject to the high-priest and they had power to apprehend and to whip Act. 5 4. Hence is that saying of Pilat Goe yee and judge according to your Law but