A golden chaine: or The description of theologie containing the order of the causes of saluation and damnation, according to Gods word. A view whereof is to be seene in the table annexed. Hereunto is adioyned the order which M. Theodore Beza vsed in comforting afflicted consciences.

CHAP. 21. Of the second Commandement. (Book 21)

HItherto haue we entreated of the first Commandement, teaching vs to entertaine in our hearts, and to make choice of one onely God. The o∣ther three of the first Table, concerne that holy profession, which we must make towards the same God. For first, it is necessarie to make choyce of the true God. Secondly, to make profession of the same God.

In the profession of God, we are to consider the parts thereof, and the time appointed for this profession.

The parts are two: The solemne worship of God, and the glorifying of him.

The second Commandement, describeth such holy and solemne worship,

as is due vnto God. The words of the Commandement are these:

Thou shalt make thee no grauen image, neither any similitude of things which are in heauen aboue, neither that are in the earth beneath, nor that are in the waters vnder the earth: thou shalt not bow downe to them, neither serue them, for I am the Lord thy God, a iealous God, visiting the iniquitie of the fathers vpon the children, vpon the third generation, and vpon the fourth of them that hate me, and shew mer∣cie vnto thousands, vpon them that loue me and keepe my Commandements.

The Resolution.

Thou shalt not make] This is the first part of the commandement, forbidding to make an idol: Now an idol is not onely a certaine representation, and image of some fained God, but also of the true Iehouah. The which may be prooued against the Papists by these arguments. The first is, Deut. 4.15, 16. Take ther∣fore good heede vnto your selues: for yee saw no image in the day that the Lord spake vnto you in Horeb, out of the middest of the fire, that yee corrupt not your selues, and make you a grauen image or representation of any figure: whether it be the likenesse of male or female. Out of the words vttered by Moses, a reason may be framed thus:

If ye saw no image (namely of God) ye shall make none:

But ye saw no image, onely heard a voyce:

Therefore ye shall make no image of God.

The second reason: That idolatrie which the Israelites committed, the very same is prohibited in this commandement.

But the Israelites idolatrie was the worship of God in an image, Hos. 2. 16. At that day, saith the Lord, thou shalt call me no more Baali, but shalt call me Ishi.

The golden calfe was an image of God: for when it was finished, Aaron proclaimed that to morrow should be a feast to Iehouah. Exod. 32.5. And the same calfe is tearmed an idol. Act. 7.41.

Therefore the worshipping of God in an image, is here prohibited.

Any grauen image] Here the more speciall is put for the more generall, namely, a grauen image for all counterfeit meanes of Gods worship.

The first part of the commandement is here illustrated, by a double distri∣bution. The first is drawne from the causes. Thou shalt not make thee any idol, whether it be engrauen in wood, or stone: or whether it be painted in a table. The se∣cond, is taken from the place. Thou shalt not make thee an idol of things in heauen, as starres and birds: or in the earth, as of man, woman, beasts: or vnder the earth, as fishes.

This place is so expounded by Moses, Deut. 4. 14. to the 20. verse.

Thou shalt not bow downe to them] This is the second part of the commande∣ment, forbidding all men to fal downe before an idol. In this word, Bow down, is againe the speciall put for the generall: for in it is inhibited all fained wor∣ship of God.

For I] These words are a confirmation of this commandement, perswa∣ding to obedience, by foure reasons.

The Lord] (which is strong) The first reason, God is strong, and so able to reuenge idolat••ie: Heb. 10.31.

A iealous God] This speech is taken from the estate of wedlocke: for God

is called the husband of his Church. Esay 54.5. Eph. 5.26,27. And our spiri∣tuall worship, is, as it were, a certaine marriage of our soules, consecrated vnto the Lord. Ier. 2. 2. I remember thee with the kindnes of thy youth, and the loue of thy mariage, when thou wentest after me in the wildernes, in a land that was not sowne. Here is another argument drawne from a comparison of things that be like. Gods people must alone worship him, because they are linked to him, as a wife is to her husband, vnto whome alone she is bound: therefore if his peo∣ple forsake him, and betroth themselues vnto idols, he will vndoubtedly giue them a bill of diuorcement, and they shall be no more espoused vnto him.

Visiting] To visit, is not onely to punish the children for the fathers offences, but to make notice, and apprehend them in the same faults: by reason they are giuen ouer to commit their fathers transgressions, that for them they be puni∣shed. And this is the third reason drawne from the effects of Gods anger.

Hate me] It may be, this is a secret answer, the obiection whereof is not here in expresse wordes set downe, but may be thus framed. What if we vse Idols to inflame and excite in vs a loue and remembrance of thee. The answer is this by the contrarie: You may thinke that your vse of idols kindleth in you a loue of me, but it is so farre from that, that all such as vse them cannot choose but hate me.

Shew mercie] The fourth reason deriued from the effects of Gods mercie to such as obserue this commandement. Here may we first obserue, that Gods mercie exceedeth his iustice. Psal. 103.8. The Lord is full of compassion and mer∣cie, slow to anger, and of great kindnes. vers. 17. The louing kindnes of the Lord, en∣dureth for euer. vers. 9. He will not alway chide, neither keepe his anger for euer. Se∣condly, we may not surmise, that this excellent promise is made to euery one particularly, who is borne of faithfull parents. For godly Isaak had godlesse Esau to his sonne, and godlesse Saul, had godly Ionathan.

The negatiue part.

Thou shalt neither worship false gods, nor the true God with false worship.

Many things are here forbidden:

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  I. The representation of God, by an image. For it is a lie. Habak. 2. 18. What profiteth the image? for the maker thereof hath made it an image and a tea∣cher of lies. Zach. 10.2. The idols haue spoken vanitie. Ierem. 10. 8. The stocke is a doctrine of vanitie. The Eliber Councel in the 39. canon hath this edict. We thought it not meete to haue images in Churches, least that which is worshipped and adored, should be painted vpon wals. Clement. booke 5. ad Iacob. Dom. That ser∣pent by others is wont to speake these words: We in honour of the inuisible God, are accustomed to adore visible images, the which out of all controuersie, is very false. August. in his treatise vpon the 113. Psalme.

  The image also of the crosse and Christ crucified, out to be abolished out of Churches, as the brasen serpent was, 2. King. 18.4. Hezekiah is commen∣ded for breaking in pieces the brasen serpent to which the children of Israel did then burne incense. This did Hezekiah, albeit at the first this serpent was made by the Lords appointment. Numb. 21.8. and was a type of Christs pas∣sion. Ioh. 3.14. Origen in his 7. booke against Celsus. We permit not any to adore Iesus vpon the altars in images, or vpon Church walls: because it is written, Thou shalt haue none other gods but me.

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  Epiphanius•• in that epistle which he wrote to Iohn Bishop of Ierusalem, saith, It is against the custome of the Church, to see any image hanging in the church, whether it be of Christ, or any other saint, and therefore euen with his owne hands rent he asunder the vaile, wherein such an image was painted.

  Some obiect the figure or signe, which appeared to Constantine, wherein he should ouercome: but it was not the signe of the crosse (as the Papists doe triflinly imagine) but of Christs name: for the thing was made of these two greeke letters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 conioyned together, Euseb. in the life of Constant. booke 1. chap. 22,25.

  Neither serue the Cherubims, which Salomon placed in the temple, for the defence of images: for they were onely in the holy of holiest, where the peo∣ple could not see them. And they were types of the glorie of the Messiah, vnto whome the very Angels were subiect: the which we haue now verified in Christ.

  If any man replie, that they worship not the image, but God in the image: let him know, that the creature cannot comprehend the image of the Crea∣tor; and if it could, yet God would not be worshipped in it, because it is a dead thing: yea, the worke of mans hands, not of God: and therefore is more base then the smallest liuing creature, of the which we may lawfully say, it is the worke of God. This euinceth, that no kinde of diuine worship belongeth to an image, either simply or by relation, whatsoeuer the sophisticall schoolemen iangle to the contrarie.

  If any man be yet desirous of images, he may haue at hand the preaching of the Gospell, a liuely image of Christ crucified. Gal. 3.1. O foolish Galatians, who hath bewitched you, that yee should not obey the truth, to whome Iesus Christ be∣fore was described in your sight, and among you crucified? The like may be saide of the two Sacraments. And that saying of Clemens is true, in his fifth booke of Recognit. If you will truly adore the image of God, doe good vnto man, and ye shall worship his true image: for man is the image of God.

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  II. The least approbation of idolatrie. Hos. 13.2. They say one to another whilest they sacrifice a man, let them kisse the calues. Now a kisse, is an externall signe of some allowance of a thing. Gen. 48.11.

  Therefore it is vnlawfull to be present at Masse, or any idolatrous seruice, though our mindes be absent. 1. Cor. 6,20. Ye are bought with a price, therefore glorifie God in your bodie, and in your spirits, which are Gods. Rom. 11.4. What saith the Scripture? I haue reserued vnto my selfe seuen thousand men, which haue not bowed the knee to Baal. Euseb. 3. booke. The Martyrs, when they were haled vnto the temple of idols, cried out, and with a loud voyce in the middest of their tor∣tures testified that they were not idolatrous sacrificers, but professed and constant Christians, reioycing greatly that they might make such a confession.

  That which may be obiected of Naaman the Syrian, who worshipped in the temple of Rimmon, is thus answered, that he did it not with purpose to commit idolatrie, but to performe that ciuill obeysance, which he was wont to exhibit to the Kings maiestie. 2. King. 5.17,18.

  And for this cause, are vtterly forbidden all such processions, playes, and such feasts, as are consecrated to the memoriall, and honour of idoles. Exod.

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  32.6. They rose vp the next day in the morning, and offered burn•• offerings•• and brought peace offerings: also the people sate them downe to eate and drinke, and rose vp to play. 1. Cor. 10.7. Neither be ye idolaters as some of them were, as it is written, &c. And Paul (1. Cor. 8.4. to the ende) earnestly dehorteth the Corinthians from sitting at table in the idols temple; albeit they know that an idol is nothing in the world. Tripartite historie, booke 6. chap. 30. Certaine souldiers refused to ado••e, as the custome was, the banner of Iulian, in which were painted the images of Iupiter, Mercurie, and Mars: others bring againe the rewards, which they, after they had burned incense on an altar in the Emperours presence, had receiued. Cry∣ing, that they were Christians, and world liue and die in that profession: and as for their former fact, it was of ignorance•• yea though they had polluted hands with ido∣latrie of the Painyms, yet they kept their consciences cleane.

• III. All reliques and monuments of idols: for these•• after the idols them∣selues are once abolished, must be rased out of all memorie. Exod. 23.13. To shall make no mention of the name of others gods, neither shall it be heard out of thy mouth. Esai 30.22. And ye shall pollute the couering of the images of siluer, and the rich ornament of the images of gold, and cast them away as a menstruous cloath, and thou shalt say vnto it, Get thee hence.
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  IV. Societie with infidels, is here vnlawfull, serueth not onely to maintaine concord, but also to ioyne men in brotherly loue. Of this societie there are many branches.

  The first, is marriage with infidels. Gen. 6.2. The sons of God saw the daugh∣ters of men that they were faire, and they tooke them wiues of all that they liked. Mal. 2.11. Iudah hath transgressed, and an abomination is committed in Israel, and in Ierusalem: for Iudah hath defiled the holinesse of the Lord, which he loued, and hath maried the daughters of a strange god. Ezra 9.14. Should we returne to break thy commandements, and ioyne in affinitie with the people of such abomination? 2. King. 8.18. He walked in the waies of the Kings of Israel, as did the house of Ahab: for the daughter of Ahab was his wife: and he did euill in the sight of the Lord.

  The second, is the league in warre: namely a mutuall confederacie to assist one another in the same warre, and to haue one and the same enemies. This is sundrie waies impious: I. If it be vnlawfull to craue assistance of Gods ene∣mies, it is likewise vnlawfull to indent with them, that we will assist them. II. It obscureth Gods glorie, as though he himselfe, either would not, or could not aide his Church. III. It is a thousand to one least we be infected with their idolatrie, and other impieties. IV. It endangereth vs to be made partakers of their punishments. 2. Chron. 19. 2. And Iehu the sonne of Hanani the Seer, went out to meete him, and said to King Iehosaphat, Wouldest thou helpe the wicked, and loue them that hate the Lord? therefore for this thing is the wrath of the Lord vpon thee.

  The third, is Traffique: as when a man wittingly and willingly, doth, in hope to enrich himselfe, make sale of such things as he knoweth must serue to an idolatrous vse. This condemneth all those marchants, which trāsport wares to idolatours, and sell them frankencense, waxe, cloath, or other such things as helpe them in the seruice of their idols.

  The fourth, is triall of suites in law before Iudges which are infidels, when

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  Christian courts may be frequented: but if they cannot, and we haue to deale with infidels, we may appeale to infidels. 1. Cor. 9.6. Brother goeth to law with brother, and that vnder infidels. Act. 25.11. Paul appealeth to Cesar.

  The fifth, is the worshipping of the beast, and receiuing his marke. Rev. 14. 9. If any man worship the beast, and his image, and receiue the marke in his forehead, or in his hand. vers. 10. The same shall drinke of the wine of the wrath of God. This beast is the Church of Rome, I meane not that old, but this new Rome, now no better then an hereticall and apostaticall Synagogue.

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  V. Will worship, when God is worshipped with a naked and bare good intention, not warranted by the word of God. Colos. 2.23. Which things indeed haue a shew of wisdome in voluntarie religion, and humblenesse of minde, and in not sparing the bodie: neither haue they it in estimation to satisfie the flesh. 1. Sam. 13. 9,10. And Saul said, Bring a burnt offering to me, and peace offerings: and he offe∣red a burnt offering. And as soone as he had made an ende of offering the burnt offe∣ring, behold, Samuel came, and vers. 13. said to Saul, Thou hast done foolishly, thou hast not kept the commandement of the lord thy God, which he commanded thee. Hi∣therto may we adde popish superstitions in sacrifices, meates, holidaies, appa∣rell, temporarie and bead-ridden prayers, indulgences, austere life, whipping, ceremonies, gestures, gate, conuersation, pilgrimage, building of altars, pict∣ures, Churches, and all other of that rabble.

  To these may be added consort in musicke in diuine seruice, feeding the eares, not edifying the minde. 1. Cor. 14.15. What is it then? I will pray with the spirit, but I will pray with the vnderstanding also. I will sing with the spirit, but I will sing with the understāding also. Iustinus Martyr in his booke of Christian quest. and Ans. 107. It is not the custome of the Churches, to sing their meeters with any such kinde of instruments, &c. but their manner is onely to vse plaine-song.

  Lastly, monasticall vowes, which I. repugne the law of God: as that vn∣chast vow of single life, and proud promise of pouertie doe plainly euince: for he that laboureth not, must not eate, saith Paul: And it is better to marrie, then to burne in lust, saith the same Paul. II. They are greater then mans nature can performe: as in a single life, to liue perpetually chast. III. They disanull Christian libertie, and make such things necessarie, as are indifferēt. IV. They renue Iudaisme. V. They are idolatro••s, because they make them parts of Gods worship, and esteeme them as meritorious. VI. Hypocrisie, which gi∣ueth to God painted worship, that is, if you regard outward behaniour, great sinceritie: if the inward and heartie affections, none at all. Matth. 15.7. Hypo∣crites, well hath Esaias prophecied of you, saying, This people commeth neere me with their mouth, and honour me with their lippes, but their heart is farre from me. Psal. 10.4. The wicked man is so proud, that he seeketh not for God.

  The effects of hypocrisie are these: 1. To seeke the pompe and glorie of the world, and by all meanes to enrich it selfe, notwithstanding it make a glo∣rious shewe of the seruice of God. 2. It is sharpe sighted, and hath eagles eyes to obserue other mens behauiour, when in the regarding its owne, it is as blinde as beetle. 3. To be more curious in the obseruation of ancient tra∣ditions, then the statutes and commandements of almightie God. 4. To stumble at a straw, and skip ouer a blocke, that is, to omit serious affaires, and

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  hunt after trifles. Matth. 23.4. 5•• To doe all things that they may be seene of men. Matth. 6.5.

  Popish fasting, is meere hypocrisie: because it standeth in the distinction of meates, and it is vsed with an opinion of merit.

  Externall abstinence from meates, without internall and spirituall fasting from sinne, and vnlawfull desires. Esai 58.5,6. Is this such a fast, as I haue cho∣sen, that a man should afflict his soule for a day, and bowe downe his head as a bul∣rush, and lie downe in sack••loth and ashes? wilt thou call this a fasting, or an accepta∣ble day vnto the Lord? Is not this the fasting that I haue chosen, to loose the bands of wickednes, to take off the heauie burdens, and to let the oppressed goe free, and that ye breake euery yoake?

• VII. Contempt, neglect, and intermission of Gods seruice. Rev. 3.15,16. I know thy workes, that thou art neither cold nor hote: I would thou werest cold or hote. Therefore because thou art luk••warme, and neither cold nor hote, it will come to passe, that I shall spew thee out of my mouth.
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  VIII. Corrupting of Gods worship, and that order of gouernment, which he hath ordained for his Church: the which is done, when any thing is added, detracted, or any way, against his prescript, mangled. Deut. 12.32. E∣uery thing which I command you, that doe: neither adde to it, nor detract from it. This condemneth that popish eleuation of bread in the Lords Supper, and the administration of it alone to the people without wine, together with that fearefull abomination of the Masse.

  By this we may learne to reiect all popish traditions, Matth. 15.9. In vaine doe they worship me, teaching for doctrines, mens precepts. Now it is manifest, that all popish traditions, they either on their owne nature, or others abusing of them, serue as wel to superstition and false worship, as to enrich that couetous and proud Hierarchie: whereas the Scriptures contained in the Old & New Testament, are all-sufficient, not onely to confirme doctrines, but also to re∣forme manners. 2. Tim. 3.16. The whole Scripture is giuen by inspiration of God, and is profitable to teach, to improoue, and to correct, and to instruct in righteousnes: that the man of God may be absolute, beeing made perfect vnto all good workes.

  The Romish Hierarchie is here also condemned, from the parratour to the Pope: the gouernment whereof, is an expresse image of the old Romane Em∣pire, whether we consider the regiment it selfe, or the place of the Empire, or the large circuite of that gouernment. Revel. 13.15. And it was permitted to him, to giue a spirit to the image of the beast, so that the image of the beast should speake, and should cause that as many as would not worship the image of the beast, should be killed.

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  IX. A religious reuerence of the creature, as when we attribute more vn∣to it, then we ought. Revel. 22.8. When I had heard and seene, I fell downe to wor∣s••ip before the feete of the Angel, which shewed me these things. But he saide vnto me, See thou doe it not: for I am thy fellow seruant. Act. 10. 25. As Peter came in, Cornelius met him, and fell downe at his feete, and wors••ipped him. But Peter tooke him vp, saying, Stand vp, for euen I my selfe am a man.

  If then it be so hainous a thing, to reuerence the creature much more to pray vnto it, whether it be Saint or Angel. Rom. 10.14. How shall they call vp∣on

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  him, in whome they haue not beleeued. Matth. 4.10. Thou shalt worship the Lord thy God, and him onely shalt thou serue.

  Neither may we pray vnto Christ, as he is only man, but as he is God and man: for we direct not our prayers vnto the humanitie, but to the deitie, to which the humanity is knit by an hypostaticall vnion.

  This teacheth vs plainely, that invocation of any creature is vnlawefull: for we must pray to them, that are able to knowe the secrets of the heart, and dis∣cerne the wisdom of the spirit: now none is able to doe that, but such a nature as is omnipotent. Rom. 8.27. He that searcheth the hearts, knoweth what is the meaning of the spirit: for he maketh request for the Saints, according to the will of God.

  Neuerthelesse such as are Saints indeede, are to be honoured by an ap∣probation of Gods gifts in them, and by an honourable mention of them, and also by imitation of their manners and liues, being as patterns for vs to walke after.

• X. Worshippe of diuells: I. Magique, which is a mischieuous art, accom∣plishing wonders by Satans assistance. For it is appropriate to God to doe miracles; for he alone both beyond, and against the course of nature, doeth wonderfull things. Nowe the instruments which God vseth in producing mi∣racles, are onely they, who doe in the true Church of God, make profession of the faith.

Albeit the diuels cannot worke miracles, yet may they effect maruailes, or wonders, and that, not by making a newe thing, which before was not at all: but rather by moouing, transporting, and applying natural things diuersly, by causing a thinne body, as the ayre, to be thick and foggie, & also by bewitch∣ing the senses of men.

The foundation of Magique, is a couenant with Satan.

A couenant with Satan, is such a contract, by which Magitians haue mutu∣ally to doe with the diuell. In this obserue:

The originall of this mutuall contract: I. Satan maketh choice of such men to be his seruants, as are by nature either notorious badde persons, or very sil∣lie soules. II. He offereth vnto them diuers meanes, either by other Magi∣tians, or by some bookes written by such: Satanicall meanes, I call those, which are vsed in the producing of such an effect, to the which they neither by any expresse rule out of Gods word, nor of their owne nature were euer ordai∣ned. Such are concealed speeches, wordes of the Scripture wrested, and abu∣sed, to the great contumelie and disgrace of the Lord God; holy, or rather vnholy water, sieues, seales, glasses, images, bowings of the knee, and such like diuers gestures. III. When the wicked see these meanes offered vnto them, they presently are not a little glad, and assuredly beleeue, that in those things there is vertue to worke wonders by. IV. They declare this their satanicall confidence, by their earnest desire, practising, and abusing the meanes. V. Then the diuell is at their elbowes, being thus affected; that he may both as∣sist them, & in them shew diuers trickes of his legerdemaine; because he alone doth by meanes voide of all such vertue, effect that, which his wicked instru∣ment intended.

Againe, obserue Satans counterfeiting of God. He is Gods Ape, & taketh vpon him, as though he were God. I. As God hath his word, his Sacraments, and faith due vnto h••m•• so hath the diuell his Word; and to seale it vnto the wicked, he annexeth certaine signes, namely characters, gestures, sacrifices; &c. as it were sacraments, that both he may signfie his diuellish pleasure to his Magitians, and they againe may testifie their satanicall both obedience and confidence to him. II•• As God heareth such as call vpon, trust in, and obey him: so the diuell is greatly delighted with magicall ceremonies and invocati∣ons; because by them God is dishonoured, and he magnified: therefore, if God cut him not short, he is readie prest to assist such, as shall vse such cere∣monies or inuocations.

The couenant is either Secret, or Expresse.

Secret, or implicite, when one doth not expresly compact with Satan, yet in his heart aloweth of his meanes, assuredly and vpon knowledge beleeuing, that if such means were vsed, there might indeed that great wōder be wrought which he desired.

Expresse, when one doth not onely put his confidence in Satan, but coue∣nanteth with him vpon conditions, that he, giuing himselfe wholly ouer to the diuell, may againe, by obseruing certaine ceremonies, accomplish his de∣sire.

Magique, is either coniecturall, or operatiue.

Coniecturall, whereby things are by Satans direction prophesied of be∣fore. Of prophesies, some are done with meanes, others without.

Prophesies done with meanes, are these.

• I. Soothsaying, diuination by the flying of birds. Deut. 18.11.
• II. The kind of diuination, which is, by looking into beasts entrals. Ezech. 21.21. The king of Babel, &c consulted with idols, and looked in the liuer.
• III. Necromancie, or coniuring: by which the diuel, in the forme of some dead man, is sought vnto for counsell. 1. Sam. 28. 11. Then said the woman; Whome wilt thou I call vp vnto thee? And ••e said, Call vp Samuel vnto me. vers. 13. Then said he vnto her, Feare not, but what sawest thou? And the woman saide vnto Saul, I saw gods ascending out of the earth. v. 14. Then said he vnto her, What fashion is he of? and she answered, An old man commeth vp lapped in a mantle. And Saul knewe that it was Samuel, and he enclined his face to the ground, and bowed himselfe. And Samuel said to Saul, why hast thou disquieted me, to bring me vp? Thē Saul answered, I am in great distresse: for the Philisti••••s make warre against me, &c. This Samuel, was not that true Prophet of God, who annointed Saul King ouer Israel: for, 1. the soules of the Saints departed, are farre from the di∣uels clawes and dominion. 2. That good Samuel, if it had beene he indeed, would neuer haue permitted Saul to worship him. 3. He faith to wicked Saul, To morrow shalt thou be with me, v. 14. Neither could this be a bare il∣lusion, and, as I may say, legerdemeine of the witch, for he plainely foretolde Sauls destruction, which an ignorant woman could not knowe, much lesse durst she constantly auouch any such matter to the king. It remaineth then, that this Samuel, was a meere illusion of Satan.

Diuining without meanes is, when such as are possessed with an vncleane

spirit, vse immediatly the helpe of the same spirit, to reueale secrets. Act. 16. 16. A certaine maide hauing a spirit of diuination, met vs, which gate her master much vantage with diuining. Esay. 94.4. Thy voice shall be out of the grounde, like him that hath a spirit of diuination, and thy talking shall whisper out of the dust.

Magique operatiue, hath two parts: Iuggling, and Inchantments.

Iuggling, whereby, through the diuels conueiance, many great and very hard matters, are in shew effected. Exod. 7.10.11,12. Aaron cast forth his rod before Pharaoh, and before his seruants, and it was turned into a serpent: then Pha∣raoh called also for the wise men, and sorcerers, and those charmers also of Egypt did in like manner with their enchantments: for they cast downe euery man his rod, and they were turned into serpents: but Aarons rodde deuoured their rod.

Enchantment, or charming, is that, wherby beasts, but especially yong chil∣dren, & men of riper yeares, are by Gods permission infected, poisoned, hurt, bounden, killed, and otherwise molested; or contrarily, sometimes cured of Satan, by mumbling vp some fewe wordes, making certaine characters & fi∣gures, framing circles, hanging amulets about the necke, or other parts, by hearbes, medicines, and such like trumperie, that thereby the punishment of the faithles may be augmented, in reposing their strength vpon such rotten staues, and the faithfull may be tried, whether they will commit the like abo∣mination. Psal. 18.4. Their poison is euen like the poison of a serpent: like the deafe adder that stoppeth his eare, which heare not the voice of the enchanter; though he be most expert in charming. Eccles. 10. 11. If the serpent bite when he is not char∣med, &c.

Thus haue we heard Magique described out of gods word, the which, how as yet, common it is, in those especially which are without God in the worlde, & whome Satan by all meanes strongly deludeth, the lamentable experience which many men, and most places haue thereof, can sufficiently proue vnto vs. And surely, if a man will but take a view of all poperie, he shall easily see, that the most part is meere Magique.

They which spread abroad by their writing or othewise, that witches are nothing els, but melancholike doting women, who through the diuels delu∣sion, suppose that they themselues doe that, which indeede the diuell doth a∣lone: albeit they endeauour cunningly to cloake this sinne, yet by the same meanes they may defend murther, adulterie, and what other sinne soeuer.

II. Those which doe consult with Magitians, they doe also worship the diuel: for they reuolt frō God to the diuell, howesoeuer they plaister vp their impietie with vntempered morter, that they seeke Gods helpe, though by the meanes of Magitians. 1. Sam. 28.13. The woman said to Saul, I saw gods ascen∣ding from the earth. Leu. 20.6. If any turne after such as worke with spirit••, and af∣ter soothsayers, to goe a whoring after them, then will I set my face against that per∣son, and will cut him off from among his people. Esay 8.19, 20. When they shall say to you, Enquire at them which haue a spirit of diuination, and at the soothsayers, which whisper and murmure. Should not a people enquire as their God? from the liuing to the dead? to the law, and to the testimonie.

The affirmatiue part.

Thou shalt worshippe God in spirit and trueth. Iohn 4. 24. God is a spirit,

and they that worship him, must worship him in spirit and trueth. For so soone as a∣ny man beginneth to worship God after an ouerthwart and vnlawefull man∣ner, he then adoreth an idoll, howsoeuer he seemeth to colour his impietie. Paul therefore Rom. 1.23. saith, that such as worshipped the creature, and turned the glorie of the incorruptible God, to the similitude of a corruptible man, did forsake the Creator. v. 25. and 1. Cor. 10.20. Those things which the Gentiles sacrifice, they sacrifice to diuells, and not vnto God.

To this part therfore appertaine such things, as respect the holy & solemne seruice of God.

• I. The true and ordinarie meanes of Gods worshippe, as calling vpon the name of the Lord by humble supplication, and hartie thanksgiuing: and the ministerie of the Word, and Sacraments. Act. 2.41,42. They that gladly recei∣ued his word, were baptized: & the same day there were added to the Church about three thousand soules. And they continued in the Apostles doctrine, and fellowship, and breaking of bread, and of prayers. 1. Tim. 2.1. I exhort you especially, that prai∣ers & supplicatiōs be made for all men, for kings, & all in authoritie. Act. 20.7. The first day of the weeke, the Disciples being come togither to breake bread, Paul prea∣ched vnto them, readie to depart on the morrow, and continued the preaching vnto midnight. Tertul. Apolog. chap. 39. We come into the assemblie and congregation, that with our praiers, as with an armie, we might compasse God. This kind of violence offered to God, is acceptable to him. If any man so offend, that he must bee suspended from the publike place of praier, and holy meetings, all ancient men, that be of any ac∣count, beare rule, being aduanced to this honour, not by bribes, but by their good re∣port, &c. read the rest.
• II. An holy vse of the meanes. First, in the ministers, who ought to admi∣nister al things belonging to Gods worship, according to his word. Math. 28. 20. Teaching them to obserue all things, which I haue commaunded. 1. Corinthians 11. 23. I haue receiued of the Lord that which also I haue deliuered. Second∣ly, in the rest of the assemblie: whose dutie is in praying vnto God, in hearing the word preached and read, and in receiuing the Sacraments to behaue thē∣selues outwardly in modestie, and without offence. 1. Corinth. 14.40. Let all things be done honestly, and by order. Inwardly, they must take heede, that their hearts be well prepared to serue God. Eccles. 4.17. Take heede to both thy feete, when thou entrest into the house of God, &c. and chap. 5.1. Be not rash with thy mouth, nor let thine heart he hastie to vtter a thing before God. Againe, wee must looke that wee approch neere God in confidence of his mercie, togither with a contrite and repentant heart for all our sinnes. Heb. 4. 2. The word that they heard profited not, because it was not mixed with faith in those that heard it. Psal. 26.6. I will wash mine hands in innocencie; O Lord, and so come before thine altar.
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  III. The helps and furtherances of the true worship, are two; Vowes and Fasting: and they are not to be takē, as the worship of God it selfe. For we may not obtrude any thing to God, as good seruice, and as though it did binde the conscience, except he haue ordained it for that end and purpose.

  A vow, in the New Testament, is a promise to God, with a full intent to obserue some corporall and externall duties, which a Christian hath on his

• ...

  owne accord, without iniunction, imposed vpon himself, that he may thereby the better be excited vnto repentance, meditation, sobrietie, abstinence, pati∣ence, and thankfulnes towards God. Gen. 28.20. Then Iaakob vowed a vow, say∣ing, If God will be with me, and will keepe me in this iourney, which I goe, and will giue me bread to eate, and cloathes to put on, so that I come againe to my fathers house in safetie: then shall the Lord be my God, and this stone which I haue set vp as a pillar, shall be Gods house, and of all that thou shalt giue me, I will giue the tenth to thee.

  In vowing, we haue these things to obserue: 1. We must not vow that which is vnlawfull. 2. We ought not to vowe the performance of that, which is contrarie to our vocation. 3. Vowes must be of that which we can doe. 4. They must be farre from so much as a conceit of merit, or wor∣ship of God. 5. We must so performe our vowes, as that they encroch not vpon Christian libertie, giuen vs in Christ: for we are bounden to pay our vowes, no longer then the causes thereof either remaine, or are taken away. Deut. 23.18. Thou shalt neither bring the hire of a whore, nor the price of a dogge, into the house of the Lord thy God, for any vow. v. 21. When thou shalt vow a vow vnto the Lord thy God; thou shalt not be slacke to pay it: for the Lord thy God will surely require it of thee: but when thou abstainest from vowing, it shalbe no sinne vnto thee, &c. v. 23. Psal. 66.14. I will pay thee my vowes which my lips haue promised.

  Fasting, is when a man perceiuing the want of some blessing, or suspecting and seeing some imminent calamitie vpon himselfe, or other, abstaineth not onely from flesh for a season, but also from all delights and sustenance, that he thereby may make a more diligent search into his owne sinnes, or offer most hūble praiers vnto God, that he would withhold that, which his anger threat∣ned: or bestow vpon vs some such good things as we want. Matth 9.15. Can the children of the marriage chamber mourne, so long as the bridegrome is with thē? 1. Cor. 7.5. Defraud not one another, except for a time, that ye may the better fast and pray. Ioel 2.12. Wherefore euen now, saith the Lord, be ye turned vnto me, with all your heart, with fasting and prayer. vers. 13. Rent your hearts, and not your gar∣ments, and turne vnto the Lord your God: for he is gratious and mercifull, long ••uffe∣ring, and of great kindnes, that he might repent him of this euill. vers. 15. Blow the trumpet in Sion, sanctifie a fast, call a solemne assemblie. vers. 16. Gather the people, sanctifie the Congregation, gather the Elders, assemble the children, and those that sucke the breasts. Let the bridegrome goe forth of his chamber, and the bride out of her bride chamber. vers. 17. Let the Priests the ministers of the Lord, weepe between the porch and the altar, and let them say, Spare thy people, O God, &c.

  A fast, is sometime priuate, sometimes publike. 2. Chron. 20.3. Iehosaphat feared, and set himselfe to seeke the Lord, and proclaimed a fast throughout all Iu∣dah. Hest. 4. 16. Fast ye for me, and neither eate nor drinke for the space of three daies and nights. I also and my maides will fast.

  A fast is either for one day alone, or for many daies together. Each of them is as occasion serueth, an abstinence from meate at dinner alone, or supper a∣lone, or both dinner and supper. Iudg. 20.23. The children of Israel had gone vp and wept before the Lord vnto the euening, &c. Dan. 10.3. I Daniel was in heaui∣nes for three weekes of daies, I ate no pleasant bread, neither came flesh nor wine in my mouth, &c.

• IV. Leagues of amitie among such as feare God according to his worde•• are lawfull: as, contracts in matrimonie, league in warre, especially if the warre be lawefull, and without confidence in the power of man. 2. Chro. 19.2. Mal. chap. 2. vers. 11.

To these may be added, that couenant which the magistrate and people make among themselues, and with God, for the preseruation of Christian re∣ligion. 2. Chr. 15.12. And they made a couenant to seeke the Lord God of their fa∣thers with all their heart, & with all their soule, &c. v. 14. And they sware vnto the Lord with a loud voice, and with shouting, and with trumpets, and with cornets.