Reason 4 The fourth reason when the most ancient people of the world were captivate and destroyed Of their calling yet the people of the Iewes in all those changes and alterations remained a people distinguished from all other people by their profession a people dwelling by themselves Num. 23. and having no medling with other people whom the Lord would not have slaine but scattered Psal 59.11 This shewes the wonderfull providence of God over them and that they are reserved for their time of calling againe In the last dayes there shall bee a full conversion of Reason 5 the Iewes Of their calling Apocal. 7. when the foure Angels were forbidden to hurt the earth and the sea till those 144000. bee sealed in their foreheads of all the tribes of Israel of the tribe of Iudah were sealed 12000. and of the rest of the tribes as many which prophecie according to the letter is to bee understood of the calling of the Iewes because the Israelites there marked in the forehead are expreslie distinguished from the Gentiles who are marked and from other languages verse 9. The sixt reason Hos 3.4 The children of Israel shall Reason 6 remaine many dayes without a King and an Ephod Of their calling and without a Teraphim afterward shall the children of Israel returne and seeke the Lord their God and David their King Here are foure estates and conditions of the Iewes set downe first when they had their Ephod and religiously worshipped the Lord secondly when they had their Teraphim and were Idolaters thirdly in their estate now when they want both their Ephod and their Teraphim that is they are neither true worshipers of God now neither are they Idolaters now for they hate Idoles fourthly when they shall returne to seeke the Lord and David their King then they shall bee Ruchama Saint Paul wishes to be accursed for his brethren the Iewes this desire came from the holy spirit therefore Reason 7 it must not bee frustrate Of their calling for God and nature does nothing in vaine Ob. But ye will say can a man wish his owne damnation for the glory of God and safety of his Church Answ Wee have a naturall life and wee have a spirituall life wee should preferre our naturall life to another mans naturall life A man is rather bound to preserve his owne life then another mans of equall condition A man is bound to preserve his owne life rather then another mans of that same degree when onely hee considers his life as his life but when there comes in another respect as for honesty vertue or fidelity one man might give his life for another Iohn 15.13 greater love then this hath no man when one bestoweth his life for his friend The two Pythagoreans are much commended for their mutuall friendship one to another the one of them gave himselfe a pledge for the other that if he should not returne at such a day to the Emperor then hee should die for him the day comming and hee not appearing his friend who lay in pledge for him was adjudged to die for him and when they were leading him out to execution his friend came and redeemed him and entred in his place to be executed for him the tyrant seeing these two such constant friends he quite them both and wished earnestly that they would take him in to bee the hird friend to them Lactantius lib. 5. de institia cap. 18. Lactantius inferre upon this that if it be a glorious thing to die for a friend how much more glorious is it to die for Christ A man is bound to lay downe his naturall life for the safety of his superiors Secondly a man is bound to lay downe his naturall life for the safety of those who are his superiours And they put this case If the King and the subject were in one ship or the father and the sonne the shippe breakes and there is but one planke which cannot serve two to swimme out upon In this case the subject is bound to quite the planke for the safety of his prince and so is the sonne to quite the plancke for the safety of his father Indignus est vitâ qui vitae suae authorem negligit hee is not worthy of life A man is bound to lay downe his temporarie life for the spirituall life of his brother who contemnes him who hath been the author of his life Thirdly a man is bound to quite his temporarie life for the spirituall life of his brother as Christ did 1 Ioh. 3.16 Hereby we may perceive the great love of God who was pleased to lay downe his life for us ought not wee then to lay downe our lives for our brethren and vers 23. This is his Commandement that we love one another as he gave commandement This was his commandement Ioh. 15. That yee love one another as I have loved you And the reason of this is because wee are members of one body Ephes 4. and 1 Thes 2.8 so being affectionately desirous of you we were willing to have imparted unto you not onely the Gospell of God but also our owne soules because ye were deare unto us In the naturall body one member hazards it selfe for another as the hand for the head so should the members in the mysticall body doe Fourthly in the defence of the Church a man may lay downe his naturall life as Sampson did and we have an example of this 1 Mach. 6.43 of one Eleazar surnamed Savaran who perceiving an Elephant greater than all the rest and supposing that the King was upon him vers 46. he crept under the Elephant and thrust him in the bellie and slew him whereupon the Elephant fell downe upon him and killed him The fathers doe not condemne this act of Eleazar Ambros li. 1. de of ficiis but they commend him much for it in that he layes downe his naturall life for the safetie of the Church Lastly wee are to lay downe our temporarie life above all for Christs sake as the martyres did We are to lay downe our temporall life for Christ this farre wee see how we may lay downe our naturall life for others but to lay downe our spirituall life for others that wee cannot doe a man may desire at some times the deferring of the injoying of the spirituall life for a while for the good of the Church Phil. 1.24 but hee cannot absolutely wish himselfe to be Anathema for the good of the Church Paul in a supposition wishes rather that he may be cursed In a speech joyntly taken both the partes may be true which being separate the one is true and the other is false then the Iewes condemned but hee wishes not this absolutely In a speech jointly taken both the parts may be true which being separate the one is true and the other false as Elias saith to Ahab The Lord hath not spoken by me if thou returne in peace from the
A TREATISE OF THE FOVRE DEGENERATE SONNES VIZ. the ATHEIST the MAGICIAN the IDOLATER and the JEW Wherein are handled many profitable questions concerning Atheisme Witchcraft Idolatry and Iudaisme and sundry places of Scripture cleared out of the Originall Tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 7.6 Quaerite invenietis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id est Non laboravi inveni ne credito Laboravi non inveni ne credito Laboravi inveni credito Seneca Lectio varia delectat certa prodest Being the fourth Volume of the Workes of Mr. IOH. WEEMSE of Lathocker in Scotland and Prebend of Dunelm LONDON Printed by Thomas Cotes and are to be sold by Iohn Bellamie dwelling at the three golden Lyons in Corne-hill neere the Royall Exchange 1636. TO THE RIGHT HONOVRABLE AND RIGHT REVEREND FATHER IN GOD WILLIAM Lord Bishop of London and Lord High Treasurer of England c. Right Honourable THe Church of God in the Scriptures is not unfitly compared unto a Kingdome and unto a family And first unto a Kingdome wherein there are filij regis Kings sonnes who succeede to their Father as heires of the Kingdome secondly filij regni the children of the Kingdome who sometimes mendaciter se subijciunt regi Psal 18. Thirdly exteri who doe not acknowledge the King nor he them for his subjects So in the Church there are filij regis who are the true children of God and heires of eternall inheritance and filij regni who make a shew and profession of Religion yet many of them may be cast out of the Kingdome into utter darkenesse Mat. 8.12 Lastly there are exteri who live altogether without the Church and hate her those doth God abhorre Secondly she is compared to a family wherein there are some who are begotten of the same father borne of the same mother and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sucking one milke and those are said to be borne at home or home borne Levit. 18.9 Jer. 2.14 Those were heires succeeding to their fathers inheritance Secondly there were those who were borne of the same mother but not begotten of the same father and those were called foris nati Levit. 18.9 because familia matris as the Hebrewes say non est familia and thirdly those who are cast out of the family and belong not to it as bastards such a one was Jepthe Judg. 11.5 who got no possession with his brethren in his fathers inheritance So it is in the spirituall familie the Church those who are begotten of the immortall seede of the VVord by God their Father and borne in the Church their mother and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nursed upon the sincere milke 1 Pet 2.2 those are borne at home or homeborne There are others who are borne of the same mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mothers children but not begotten by one father and many of them are foris nati when they are members of the visible Church onely who if they be not begotten of the immortall seed of the word and are not members of the invisible Church also the Lord reckons them not as his children The Church their mother bestowes some outward favours upon them but yet they are not those true children who shall be partakers of the inheritance and those mothers children onely oftentimes persecute their brethren Cant. 1.6 My mothers children were angry with me but the third sort are those who are altogether out of the Church and those the Church acknowledgeth not as her children Such are those foure degenerate sonnes the Atheist the Magician the Jdolater and the Jew whom the Lord acknowledgeth not for his children but will have them cast out like Hagars brats Those foure doe hate the true Church most persecute her and detest her and the Church to them is like a speckled bird or Owle Ier. 12.9 who all set themselves against the Church these foure are mightily increased now in the world they are the bane both of the Church Commonwealth seeking like the Boare in the Forrest to roote out the Lords Vineyard but the Lord hath put a hedge about his Vineyard to save it from them and hee hath set up a watch-tower within her to discover those enemies he hath set the magistrate about her as a wall to defend her and the Pastors as watchmen to observe them and it is a blessed thing when these two agree for the safetie of the Church then Moses and Aaron meete together and kisse one another Exod. 4.16 there is a great relation betwixt these two the Church and Commonwealth and they have not beene unfitly compared to Hippocrates twinnes when the one laughed so did the other and when the one wept so did the other so when the Church of God prospereth so doth the Commonwealth and when the Commonwealth decayeth so doth the Church but when the care of both these is matched in one worthy person that is an happie union then they are like the two eyes in the head which although they be two yet they looke both one way and although they be two yet the radij visuales draw both to one object Your Lordship hath an interest in both you are a chiefe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Church an under rower under our Lord Iesus Christ 1 Cor. 4.1 and in the Commonwealth another Eliakim in whose hands much of the governement is committed Esay 22.21 and the key of the house of the Kingdome is layd upon your shoulder verse 22. and upon whom all sorts of vessells great and small doe hang ver 24. I have endeavoured my Lord to discribe those foure sonnes according to that gift which God hath bestowed upon me that men may abhorre those vile sonnes and learne to become Christians And I have done here as the Painters doe when they draw their draughts they draw first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some darke lineaments and afterward they adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and last they superinduce the vive colours and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have drawne the first draughts and lineaments of those foure leud sonnes but if any would be pleased to adde to those first draughts the vively colours he shall doe a good worke and profitable to the Church of God I have taken the boldnesse to Dedicate these my travels to your Lordship desiring that you would be pleased to accept of them remembring that Apologue of the Iewes Cholin folio 92. 1. the Vine grapes of Babylon upon a time sent to the Vine trees of Judea and beg'd some of their leaves to cover their grapes for if there were not leaves to cover them the grapes would quickely perish If such as your Lordship doe not favour our poore grapes they will suddenly goe to decay accept therefore my Lord of these my travels and looke upon them with a favourable eye and when I shall see that they shall profit any thing the Church of God and be approved by your
reason is because the next midse to the eye is thicker and grosser and the remote midse is rarer and thinner When Simon Magus seemed to flye in the ayre Here the deception was in the midse for the devill put some false midse betwixt their eye and the object that hee seemed to flye Thirdly the sight is vitiat when the orgaine is vitiat Satan can deceive when the organ is vitiat as when one hath the yellow-jaundies then all things seeme yellow to him So when the humours are grosse and hinders the sight from being carried to the Nerve opticke then the impediment is in the Organe When Satan possessed a man with a dumb and a blind devill then the organe it selfe was corrupted Math. 12.22 The Devill can deceive the sight therefore these Iuglers who delude the senses should not be suffered in a Christian Common-wealth for it is the first degree to witchcraft Satan deludes the phantasie Fourthly as this crafty Satan deludes our senses so doth he our phantasie The phantasie is a midse betwixt sense and understanding Therefore the devill troubleth our phantasie more than our sense and because phantasie is the next gate to understanding therefore he troubleth it most Satan deceives the understanding Fifthly this crafty devill deceiveth our understanding 2 Cor. 11.13 But I feare least by any meanes as the Serpent deceived Eve through his subtiltie so your mindes should be corrupted Mentem hominis per substantiam nihil implere potest praeter creatricem trinitatam implet vero Satanas cor non quidem illud ingressus sed callida deceptione in malitiae affectum animam trahens per cogitationes vitiorumque incentiva The evill angels can put into the heart evill thoughts stirre up evill passions to obscure the understanding to deprave the will and trouble the phantasie they can oppose themselves to the good Angels when they are about to illuminate the phantasie and represent good thoughts to it but they cannot directly enter into the understanding This Serpent hath yet more dangerous tentations which are called Profunda Satanae the depthes of Satan Revel 2.24 who can finde them out and what have we to oppose against them Prov. 21. There is no counsell against the Lord Achitophel his counsell was like the Oracle of God 2 Sam. 16.23 and yet the Lord turned it all to foolishnesse 2 Sam. 15.31 So all these depths of Satan which he plots against the Church the Lord can turne them to folly Sixtly Satan in his subtill tentations pursueth the weaker first He observes the Sex The Apostle 1 Cor. 7. sets downe a heavenly order God is Christs head Christ is the mans head and man is the womans head Satan in his tentations began with the woman first Secondly he tempted man the womans head Thirdly he tempted Christ the mans head But he dâ—â—stonever assay to tempt God Christs head because no uncleane thing enters into the heavens Revel 21. Hee tempted the woman first and then the man Hence we may learne that sorcerers and magitians are more dangerous instruments of the devill then witches are Satan tempted the woman first therefore he prevailes most with that sexe yet Exod. 22. ye shall not suffer a woman witch to live Mekashpa in the feminine gender so Lev. 20.27 and as Satan deceived the woman first So his instruments are readiest to deceive silly captive women loaden with sinns 2 Tim. 3.6 when they creepe into their houses in the Syriacke it is damchaldin Chalda signifieth properly mustellam or viverram a wee fill or a ferret for as a ferret seeketh out all the corners of the clapper so the Heretickes craftily creepe into silly womens houses and deceive them And as the devill tempted the woman first and deceived her and made her the instrument to deceive the man so hee moved Iobs wife to tempt him and Miriam to move Aaron to murmure against Moses Therfore the text saies oblâ—cutae sunt Miriam Aaron Num. 12.1 Shee was placed first because she was chiefe in the transgression and drew Aaron to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Jewes stirred up devour women to persecute Paul Act. 13.50 Seventhly in his tentations hee observes our predominant sinnes and what wee are most inclined into Satan observes our predominante sinnes there hee layeth the baite before us oâ— taken from us these things which hee knowes the heart is most set upon As he layed the Babylonish gaâ—â—â—e 〈◊〉 tâ—â—â—wedge of gold before Achan Iosh 7.21 And â—â—e presented Taâ—ar in a whoorish buske before 〈◊〉 Gen. 38.15 and the Moabitish women before the Israelites to insnare them and to draw them to whoredome Numb 25.1 So he promiseth to the base witches some gaine but to high spirits as to Iannes and Iambres to Elimas the sorcerer and to Faustus to these he promises the gift of miracles as it were to make them men renowned So hee takes from them the thing that they love best as the Gergesites swine from them Eightly hee observes our ages our young yeares middle yeares and old yeares and hath a several temptation for every time in our younger yeares he tempts us to lust 1. Tim. 2.22 In our middle age hee tempts us ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the love of honour and preferment as sundry of the popes sought by Necromancy to come to the Popedome as Silvester the second and many others of them And in our old age hee tempts us to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the love of money and this makes many in their old age to fall to the Devill And hee tempts us in all our ages ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to selfe love Satan observes our worldly estate and fits his tentations to it Lastly he observes our temporarie estate whether we bee poore or rich If wee bee poore then hee perswades us to steale and to take the name of God in vaine Pro. 30.9 this is to turne stones into bread Mat. 4. And if we be rich then he hath another temptation for us to deny God and to say who is the Lord The rich men then fall to oppression and to the grinding of the faces of the poore And then they turne bread into stones Prov. 20.17 This is the devills Alchimy and as the poore turnes stones into bread Satan hurts more by his craft then by his strength so the rich turnes bread into stones Satan hurts more by his craft then by his strength when he comes hissing as a Serpent then when hee comes roaring as a Lyon The Egyptians hurt the Israelites more with their wiles then with their strength Exod. 1.10 the Midianites with their wiles vexed the people of God Num. 25.18 more then all the Moabites and Ammonites did with their strength and Iulian the Apostate hurt more the Christian Church with his craft then all the ten persecuters did with their persecutions Therefore wee should bee more afraid of his craft then of his
those which are praeter fundamentum and a man ought not to leave a Church for these Secondly there are errours in doctrine 2 Circa fundamentum circa fundamentum which weakens the foundation although they overthrow it not and for these men should not leave a Church 3 Contra fundamentum Thirdly there are errors contra fundamentum and raseth the foundation for these a man shold not leave a Church if the Church be not wholly infected with them totally There were amongst the Galathians some who maintained the doctrin of Iustification by works but because all maintained it not therefore they were not to leave the Church for that error So in the Church of Corinth there were who maintained that there was no resurrection from the dead but because this was not holden by all therefore the Church was not to be left for this So there were in the Church of Pergamus who held the doctrine of Balaam yet all held it not therefore the Church was not to be left for that The whole head may be sicke and the whole heart faint Esay 1.5 and yet may recover againe as the Church of Thyatira was ready to die yet the Lord exhorts her to repent and to watch Rev. 3.3 and to strengthen the things which remaine that are ready to die but when once shee is dead and no life to be found in her then men are to separate themselves from her Hence it was that the Priests and Levites in this case left Israel and came to Iudah 2 Cor. 11.13 because shee was a dead Church and not a decaying Therefore the Lords soule hath no delight in those who separate themselves from the Church and make a rent finding but small blemish in her Quest But was not this against nature for Abraham to leave his countrey and old parents Answ This is onely against corrupt nature Abraham left his father and countrey for Gods cause Primum vinculum est fortius secundo which preferreth it selfe to God but hee that loves father or mother better than God is not worthy of him The nearest conjunction of all is betwixt God and man and therefore he should leave all for God It is said of Levi Deut. 33.9 That he said unto his father and to his mother I have not seene him neither did hee acknowledge his brethren nor knew his owne children for they have observed thy word and kept thy covenant So the disciples Matth. 4.23 When Christ called them left their fathers and the ship and followed Christ When Hanna wept because shee had no children her husband comforted her saying Am I not better to thee than ten sonnes 1 Sam. 1.8 A man should love his wife better nor his father or his mother yea than tenne sonnes what love then should we carrie to God who should be deater to us than tenne fathers tenne wives twentie sonnes and all the world God can chuse out of any societie some to himselfe except out of hell He called him from the Idolaters there is no societie so bad but the Lord can choose out some from amongst them except onely out of hell As in Nero's court hee had some Phil. 4.22 Salute them of Cesars house And in Creete although they were slow bellies and wilde beasts there yet the Lord planted a Church there and in Ahabs house he had Obadiah who feared the Lord greatly 1 King 18.3 And amongst the Pharisees the Lord had Nicodemus and in superstitious Athens he had Dionisius Areopagita and Damaris Act. 17.34 By this we may see that the Lord reignes even amongst the midst of his enemies Psal 110.2 He called Abraham and Sarai out of Chaldea when they were Idolaters When God would teach his people thankfulnesse he wills them to looke backe first to their naturall estate Iosh 24.2 The Lord when hee would teach his people thankefulnesse bids them looke backe to their former estate first how hee multiplied them out of a drie stocke Esa 51.2 Looke unto Abraham your father and to Sarai who bare you and hee called him alone and blessed him and encreased him Looke to the rocke whence ye are hewen and to the hole of the pit whence yee are digged Secondly to their poore estate So he willeth them to looke backe to their poore estate that they may be thankefull to pay their first fruites Deut. 26.4 And the Priest shall take the basket out of thine hand and set it downe before the altar of the Lord thy God and thou shalt speake and say before the Lorh thy God Iacob was called a Syrian not that he was borne there but because he dwelt there with Laban So Christ is called a Nazaret because he dwelt there I professe this day unto the Lord a Syrian ready to perish was my father Syrus perditionis non Syrus perdens meaning Iacob that served in Syria under Laban and then he brought him downe to Egypt and sojourned there with a few and became there a mighty and a great people for this the Lord would have him to be thankefull And thirdly to remember their Idolatry And lastly hee calls them backe to remember their Idolatrie how their fathers were Idolaters and served Idols beyond the flood Ios 24.2 So the Apostle wills the Corinthians to looke backe to their former estate how they were Idolaters 1 Cor. 12.2 Ye know that ye were Gentiles carried away unto dumbe Idols even as ye were led SECT 6. Of the increase and decrease of Idolatrie in the family of Jacob. THis Idolatry tooke increase in the family of Iacob The increase when Rachel stole her fathers Idolls Gen. 31.19 and in his retinue was polluted with these strange gods the Idolls that shee brought from her father Labans house shee was not free of Idolatry yet neither was her sister Leah and her handmaid Zilpah free of that Idolatrie Gen. 30.11 Bagad is read two wayes first bagad venit turma vel exercitus Secondly it is reade conjunctim bagad i.e. fortuna vel fortunate and Rabbi Salomon reades it Venit sidus bonum seu planeta bonus and she acknowledged this her child fortunae influentis donum a good gift from fortune Esa â—5 11 gad they interpret fortunam and the Arabians as Abenezra witnesseth cald God Gad or Mars hence come this word God and Leah called this her sonne Gad or good fortune because in Labans family they worshipped Gad or Fortune as a God Rachel brought these Idols from her father Labans house Idols are a dangerous treasure to carrie about which was a dangerous treasure for her to carrie about with her Saint Iohn saith in his first Epistle Chap. 5. vers 21. Little children keepe your selves from Idolls they are soone insnared with them and as children delights much to play with puppets so Idolaters are much delighted with their Idols Q. But did she not wel in taking away her fathers Idols Answ She was but a private woman and had no
Lordship then I have obteined my end Your Lordships in all Duty IOHN WEEMSE An Alphabeticall Table wherein are contained the chiefe matters and principle heads of the whole Treatise together with the Hebrew and Greeke Words A Aaron made the golden calfe 189. he sinned not of ignorance ib. the greatnes of his sin ib. Aarons Idolatry teacheth the infirmity of the Leveticall Priesthood 190. how the Lord spared Aaron though he was an Idolater Abel what it signifieth 203 Abraham an idolater 179 he left his father and Country for Gods cause 181 Abimelech what judgement befell him for robbing of his idoll 228 Achab how wicked a King he was 256 Acharon by the Hebrew is called an Atheist 3 Accursed what it is to bee accursed 322 Achaz playes the Politician 283. A comparison betwixt Achazaz and Amaziah and what proverb the Hebrewes apply to them 284 Adder how the deafe Adder is said to stop her eares 42 Adjectivum perpetuum and adjectivum distinctionis what 176 Adoption a difference betwixt Gods adoption and mans 298 Adorare what 265 Age to dye in a good old age what it signifieth 225 Alexander why he is called hircus caprarum 114 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 7 Angels never call themselves men in the Scripture 37. the Angels in working of miracles are not coworking causes 96 how good Angels differ from bad angels in hurting 107 how they take up things 117. they have a threefold motion 136. Angels refuse divine worship 168. the difference betwixt angelus mali and angelus malus 107. what Angel buffeted Saint Paul ibid Apollo why he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22 Apostles how they are sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ 97 Apparitions how true apparitions are distinguished from false 39 Aramite why he is put for an idolater by the Syriacke 177 Archimedes his quickenesse of wit 106 Arke how long it was in Gilgal Shilo Nob and Gibeon 249. Arke called ariel lyon of God 257 Articles some articles of faith proved and beleeved some beleeved onely 10 Asa a comparison betwixt David Iosias and Asa 277. betwixt Amazziah Vzziah and Asa 278 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 7 Astrologie of judiciall astrologie and the divers names of it 43. Astrologie proceeded first from idolatry 54. it takes away Gods providence 55. it takes away liberty of will in civill things from man and that which he hath by grace 58. it is subordinate to no other science 61 how judiciall astrologie borroweth from other sciences and hath nothing of its owne 61. whether it be a science or not 62 Asuphim or collecti who 298 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 59 Atheisme the causes which leade men to Atheisme 3. Atheisme the â—enter of all sinne 16 Atheist the word Atheist diversly taken 5. how many sorts of Atheists there are ibid. they deny in their jollity that there is a God 8. when we dispute against Atheists although we use naturall middles yet we conclude not as Physitians but as Divines 10. a comparison betwixt a Christian a Devill and an Atheist 14. So betwixt Baalam and the Atheist ibid. So betwixt the Atheist and the Saduce 15. So betwixt the Epicure and the Atheist ibid. So betwixt the Devill and the Atheist ibid. The Atheist should be put to death 16. B. Baal whether he was a Prophet or not 128. why his house was turned to a Privie 195 the Lord would not be called Baal 215 three sorts of people diversely affected towards Baal 220 Baalberith what 227 Baalim a common name to all idols 214 what it signifieth ibid. Baragar what 133 Barbarisme whence it is derived Before to be before the Lord what it signifieth in the scripture 114 Beresheth what the Hebrewes call opus beresheth 92 Beth signifieth sometimes contra and not in ib. Borne what were the priviledges of the first borne 295 Bowing Cajetan makes two sorts of bowing 270 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 7 Bukera sacla what it signifieth 297 Buriall Moses buriall most honourable 209 C 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it is 59 Caph giminatum quid valet apud Hebraeos 279 caph by the Hebrewes is taken three wayes 279 Captivitie the difference betwixt the Iewes former captivity and the captivity now 332 Cemarim what they were 289 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 79 Chiun what it signifieth 200 Christ as hee was man wrought no miracles 97. the difference betwixt Christ and his Apostles in working of miracles ibid. how often the Devill tempted Christ 150. a threefold errour concerning Christ 304. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us reasons proving that Christ is come 306 Church was first in a family then in a nation then scattered abroad 178. three sorts of gifts bestowed upon the Church 156. two sorts of effects in a Church 180. how the Iewish Church was divided 190 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 133 Circumcision a defence against witchcraft 153 circumcision a seale of the covenant of the Iewes 302 Cohen and Cumar how they differ 235 Conscience what it is called in the Syriack 9. how an erronious conscience bindeth 229. foure priviledges of a good conscience when it stipulates with God 227. foure sorts of consciences 272 Consecrate who did consecrate when the Priesthood was in the wrong line 234. Idolatrous Priests could not consecrate ibid. Contingency three sorts of contingencie 119 Covenant we must not covenant with hell the devill the world and death 26. the indirect covenant with the devill 42. what they doe who enter into the direct covenant with him 30 Conception twofold in the scripture 106 Corpus purum impurum and non purum how they differ 73 Craft of the Devill 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 88 Cruelty Of the cruelty of the Devill 141 D Dan committed idolatry 243. how long idolatry continued in the Tribe of Dan ibid Darts why they are called firy darts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 3 Devill a great sinne to lye with the Devill 32. how many wayes he appeares to men 34. why the Devils are called hoary ones 34. the word devil taken three wayes in the scripture 88 of the power of the devill 90. of the knowledge of the devills 111 foure things makes him to have great knowledge 112. whence the devils had knowledge to foretell things to come 122. there are not devils more milder than others 146 diverse names given to the devill 151. the devils when they assume bodies they are not affected as our bodies are 154. he tempted the woman first in her irascible faculty 20. in her intelligible concupiscible faculty 21. how he corrupts our understanding 22. how he worketh in and upon a body 101. how he assumes bodies 102. The Divell cannot beget a child and why 106 hee can transport bodies and how 104. what knowledge the devill hath of the Scripture 123. hee flatters when he foretels things to come 124. his responses were doubtfull 125. how