Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	sleep_v	sow_v	tare_n	1,022	5	12.2153	5	false

Text snippets containing the quad

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

Canaanites before thee Although children should not be put to death for their fathers offences 2 King 14.6 yet they may be other wayes punished for their fathers offences as to be forfeited and to lose their fathers inheritance Lessius pag. 53. not 66. as the imperiall lawes have ordained the Casuists adde that if a Magitian should find a treasure hid in the ground whereas a third part of it should fall to the finder yet neither the Magitian nor his children should have any part of it ea pars quae inventoris fuit adjudicatur fisco that is that part which should have befallen to the finder is adjudged to the common treasure and besides all these temporary evils Sorcerers and Witches should not enter within the holy city Rev. 21.27 And there shall in no wayes enter into it any thing that defileth neither whatsoever worketh abhomination● the greatest abhomination that God abhorred Magitians are excluded from the kingdome of God is witchcraft D●●t 18.12 therefore they shall never enter within the holy citie Of the third degenerate Son the IDOLATER IT is not knowne whence the river Nilus springs all condescend upon this that this river springs first out of the hills called montes Lunae but out of what spring it aryseth first no man can tell But yet we see that out of these small beginnings it aryseth to a great river and runnes through Ethiopia turning the course now this way now that way and then runneth into Egypt at last it divides it selfe into seven branches and runnes into the Mediterranean sea And soe we may judge of the beginning of Idolatrie and progresse thereof This we know in generall that Idolatrie is a worke of the flesh Whence Idolatrie tooke the beginning Gal. 5.20 and it comes from a mind obscured with darkenesse Iohn 4.24 and from a corrupt understanding Hose 13.2 and they made them Idolles according to their owne understanding and from a will corrupted therefore it is called will worship Col. 2.23 and from the senses corrupted and especially from the sight therefore we are forbidden to goe a whoring after our owne eyes Num. 15.35 But in particular to tell who invented this Idolatrie first or where it was invented that we cannot doe for while men slept the enemie came and sowed tares Mat. 13.25 But as men know that Nilus tooke the beginning from a small originall and peece and peece increaseth unto a great river Such is the beginning and progresse of Idolatrie that it hath now overspread the most part of the world SECT 1. Of the beginning of Idolatry IT is most probable that this Idolatrie tooke the beginning from the love which men carie to their dead parents to set up images and statues to them in remembrance of them which Satan afterward moved them to worship and then they began to say to the stocke thou art my father Ier. 2.27 and to the stone that thou hast brought mee forth Men set up first images in remembrance of their fathers and afterward fell to worship them and hence it was that they were commanded to forget their fathers house when they were to leave Idolatrie Psal 45.10 That is the religion which they had from their parents and which was continued amongst them in remembrance of their fathers And those Idolaters are more blamed who chose new Gods which their fathers knew not Deut. 32.17 The devill made them beleeve that images were sent downe from God Secondly the subtill devill deluded people and made them beleeve that the gods sent downe images from Heaven which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comming downe from Iupiter Act. 19.35 So hee made them beleeve that gods came downe to them in the likenesse of men The devill made men beleeve that images made with mens hands had some divine power assisting them Act. 14.11 and so they worshipped them Thirdly hee made them beleeve that those images which were made with mens hands had some divine power assisting them and that they were not lyke other workes of mens hands Acts 19.26 It is naturall for all men to have some god or other and men according to their severall inclinations found gods to themselves some one way and some another Men fained gods to themselves according to their severall inclinations Those who were inclined to warre made Mars for their God and the Scythians a belicouse people worshipped their sword and those who inclined to filthinesse or lust made Venus for their godesse And the Iewes worshipped Tammuz Ezech. 8.14 with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from hence sprang all their fabulous theologie as Varro calles it of the incests adulteries and rapts of their Gods So men inclining to coveteousnesse made their gods accordingly as the Philistines made Dagon a fish their god because they lay neare the sea coast and used fishing So some worshipped a sheepe as the Syrians worshiped gnashtoroth a sheepe So in Egypt they worshiped an oxe an oxe was a signe to them of plenie of corne Pro. 14.4 where no oxen are the crib is cleane but much increase is by the strength of the oxe and those who were given to drunkennesse made Bacchus their god Vide Amianum dego es de rebus ethiopicis lib. 3 And even as the Ethiopians because they are blacke themselves paint the good Angels blacke like themselves and the devills white So did men imagine of their gods and made them like unto themselves and that which they affected most foolish man imagine that God is like unto him Psal 50. because I held my peace thou thoughtest I was like unto thee When men beheld the starres first they observed the influx of the starres and that bred Physicke secondly they observed the course of the starres and that bred Astronomie Thirdly they used predictions by the starres and that bred Astrologie Fourthly they worshipped the starres and that was Idolatry They worshipped their gods of gold silver yron wood and stone Dan. 5.4 they represented Iupiter by gold Venus or Diana by silver they made silver shrines to Diana They represented Caeres by wood and Pluto and the infernall gods by stone To these Idols they gave all honour which was due to God they called them their husbandes Hos 2.7 they called them their kings Zeph. 1.5 and their gods and their kings and their great men tooke names from those Idoles as Nebuchadnezer and Nebuch palassar tooke their names from their Idoll Nebo Isa 46.1 So Balthasar Hanniball Hasdruball tooke their names from Baal so the King of the Sidonians was called Ethbaal 1 Sam. 6.31 and others tooke their names from Bell which is the contraction of Baal So they bestowed their goods upon their Idoles they sacrificed their children unto them and powred out all their affections upon them and they held that all which they did possesse they possessed it by their Idols Iud. 11.24 SECT 2. How great a sinne this sinne of Idolatrie is GOd who is the

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