Chast indeed but Chast-like As Casar said His Wife behoved noâ— onely to abstain from all Dishonesty but from all suspicious carriage Even so will the Lord have his People carry it so to him as a Wife should carry to a jealous Husband with such circumspection as he may not have any occasion of suspition Jealousie here implyeth two things 1. A Facility or Aptness as it were to suspect any thing which may look like a giving that to any other which is due to God So a Husband is said to be jealous when he is apt to suspect want of Love in his Wife and is ready to gather from every Circumstance her inclination to another even though there be no palpably Demonstrative ground of it Thus jealousie is taken amongst Men. 2. It importeth a severe Indignation against every thing which giveth ground of suspition it cannot abide that Hence jealousie is called The Rage of a Man Prov. 6. 38. This Wrong will not be endured when many others will be dispensed with Any thing that seemingly slighteth him or inclineth the Heart to another is to jealousie insufferable These two after the manner of men as many other things are applyed to God to shew that he will not admit that which is suspicious-like in his service but if his People depart from him in deviating in the least from the Rule given He will be provoked to be avenged on them for it This is the force of the Reason The Commination or Threatning added confirmeth this it is in these Words Visiting the Iniquities of the Fathers on the Children To Visit here is To punish the Children for the Fathers faults though God should seem for the time to forget the Breaches of this Command and not to take notice of Corruptions introduced by men in his worship yet saith he I will Visit or revenge that Iniquity not only upon the present Race but upon the following even upon the third and fourth Genâ—ration For clearing this let us see First What is the Punishment here threatned 2. On whom it is Upon the Children of them that transgress this Command 3. How it is executed 4. Why the Lord doth so That we may vindicate this place and clear it from appearance of Contradiction with that in Ezekiel 18. Where it is said The Son shall not lear the Iniquity of his Father The First Question then is What it is that is here Threatned Answ We do not think that this place speaketh only of Temporal Punishments and that of Ezekiel of Eternal For the scope of both will contradict this for that passage Ezek. 18. is occasioned from the People present straits and speaketh directly of Temporal Judgements so that Distinction will not clear this seeming Contradiction Therefore we conceive here to be understood mainly Spiritual and Eternal Evils which God threatneth to the Children of Wicked Parents For that Temporal Judgements follow them and are included in the Threatning there is no question This will be clear First By considering that the thing threatned here is that punishment which the Breach of or Iniquity committed against this Command or other Commands deserveth yea it is the punishment that sinful Parents deserve he Visiteth the Iniquities of the Fathâ—rs on the Children c. But that which the Breach of this Law or which the Parents guilt deserveth is eternal Judgement and not temporal only Ergo. 2 The thâ—ng threatned here is proportionally of the same Nature with the thing promised afterward the one being opposite to the other But it were a wronging of Gods Mercy to his People to say that his Mercy onely looketh to Temporal Benefits Ergo this Threatning must also look unto and comprehend Eternal Plagues 3. The scope may clear it which is To restrain Parents from the sins here forbidden because by such sins they bring Wrath not only on themselves but on their Posterity after them even when they are gone as ye have it Jerem. 32. 18. Now this reason would not have such weight if the Plagues threatned to Parents were Eternal and to thâ—ir Children but Temporal 4. This Threatning must put some Difference betwixt the Children of the Wicked and the Children of the Godly But Temporal Difficulties and Strokâ— will not clear up this difference for often the Children of the Godly share most in these It must therefore be in spiritual Things they differ mainly 5. What is threatned here must especially in the Event Light upon the third and fourth generation And not ordinarily go beyond that Now ordinarily the Children of wicked men in outward things thrive best unto the third and fourth generation and after that come their temporal Judgement therefore it cannot be that which is here only or Principally meaned 6. Consider Cain Ham c. upon whose Posterity this Curse was peculiarly derived and there you will find somewhat more then what is Temporal The Second thing to be cleared here is the Party threatned to be thus punished It is not the Fathers that are expressed but the Children after them as it is Jer. 32. 18. All is fore-faulted the whole Stock and Family Concerning which let us take these three Considerations along with us 1. That these Children punished are not innocent in themselves but being guilty before the Lord by Original Corruption or by both it and Actual Sin making themselves lyable to such Plagues they have no reason to say The Fathers have eaten sour Grapes and the Childrens Teeth are set on edge For whether the Judgements be Temporal or Spiritual the Children have deserved them and cannot say they are wronged And this Consideration reconcileth this place with that of Ezekiel where God putteth them to it thus None Innocent are plagued but ye are plagued therefore saith he Read your own sin out of your Plagues 2. Consider that the Threatning against Children of such Parents is here limited to the third or fourth generation all their Posterity is not cursed thereby 1 Because Gods kindness is such as to leave a Door open for Penitents All fell in Adam yet Mercy opened a Door of Hope to sinful Man And surely the Threatnings of this new Covenant are not so peremptory as to shut the Door of Mercy upon Sinners 2. The third and fourth generation are especially threatned because these are nearest the Parent and have most of his Nature in them he knoweth them best and often he may live to see these Therefore the Lord threatneth these that it may most affect Parents it being for the second third and fourth generation that they most ordinarily travel 3. Consider that in this Threatning as also in the Promise following God doth not give or lay down a constant Rule to which he will be tyed as if he could not do otherwise at any time For to say that were Derogatory to his Election and the Soveraignty of his Grace and therefore that is not the Scope But here he giveth a Declaration of what usually and ordinarily he doth and what
cannot but take in Family-worship yet it is also clear that he meaneth not simply of inability to rule but mainly of defectiveness in the improving the ability which God hath given for Ruling therefore it is not said here He that cannot Rule his House though that be in part truth but he that doth not Rule and it is tanked with excessive drinking striking pride and other grosse ills it having that same effect that they had to wit to declare incapacity for such Offices Hence this is not to be the Rule of tryal if he can Rule his own house well as having gifts fitting him for it but supposing him to have these it 's to be inquired if he doth actually Rule it well which is the evidence of the right improving of his gifts therefore here Ruling in the mans own house and ruling in the Church or House of God are looked on as two degrees of one thing of the same nature because both taken in not only gifts fitting for the discharge of the duty of this respective ruling it but conscience and faithfulness in the improving of them We shall not here to this purpose insist on the frequent mention that is made in the Scripture of Churches being in Families But shall proceed to add to what we have said Six or Seven Reasons or grounds that will further prove and clear the thing The first is drawn from nature which teacheth not only that the true God should be alone served and worshipped but that according to the Stations God hath put 〈◊〉 in they should improve them with their gifts parts for a higher end then their own behooff or advantage to wit his glory And that as they have a peculiar fellowship given them by him as his gift so he should have answerable and peculiar acknowledgement from them and therefore seeing the appointment of Families is Gods Ordinance and that it s he that giveth to some Children and Servants which are with-held from others there ought in all reason a Tribute to be given to him resulting from that Society and the Family hence it was that before the Law the Patriarchs had their worship specially in their Families yea Heathens beside their publick idolatrous worship and idolatrous Temples had their peculiar Penates or Houshold-Gods on whom for their particular families delivery from enemies and protection they depended 2. A second is drawn from the nature of Christian Communion amongst Believers which as it requireth the performing of Christian duties according as we are in providence called to them so it requireth the making use of that tye of Family-interest or relation super-added to the former for furtherance and entertaining of that Communion because there is a special access ministred by such a relation to the attaining of that end Hence it is we conceive as is said that some Christian Families are called Churches because so many Christians casten together lived in a Christian discharge of all Family-Ordinances so to speak 3. The Lord by his Covenant doth especially though not alway derive mercies to Families taking them in together and making promises to them and conferring priviledges on them So Abrahams whole Family was taken in Covenant Genes 17. And in the New Testament whole Families were at once Baptized which certainly calleth them to a peculiar way of being answerable to such priviledges and ingagements And is not this one special and very proper way of being answerable to them that they worship God together and joyn in blessing him for such mercies and in prayer to him for grace to carry suitably to them 4. The mutual interest that usually is in the condition of members of the same Family calleth for joynt-seeking of God and worshipping of him as they are jointly concerned in the same dangers the same sins often the same stroaks the same duties the same mercies for what is so to one is ordinarily some way so to all therefore ought they to joyn in confessing of sins acknowledging mercies deprecating dangers and stroaks and discharging of duties 5. Private worship is profitable to all the ends of a family It s an acknowledging of God and honouring of him it helpeth the Master to keep his authority and maketh every one in their Family to walk the more respectively towards the rest and it keepeth from many out-breakings when they are to meet so often together to seek and worship God hence in experience we often see that these families where religious worship is are generally more civil at least then other families where it is not and that the children and servants of such families readily profit most are most countenanced by Gods blessing and are in greatest capacity to get good of the publick Ordinances 6. The Lord loveth to have a distinction betwixt these that serve him and these that serve him not Now as to a family relation what difference is there betwixt a professing Christian family where the joynt worship of God is not and a heathenish family Heathens live and eat and work together and when no more is seen they look very like the one to the other Even as in a Nation where no publick worship is though private Persons privately seek God yet there seemeth to be no publick national difference betwixt that Nation and a heathen Nation so in the former case a family difference will hardly be found if any should inquire of what sort of families these are Add that it will be hard to say that a man should take care of the outward Estate of his Family and neglect the spiritual and keep Communion with his Family in temporal things and none in spiritual duties yea doubtless he should be much more in these as being both more necessary and more excellent Having first shewed that this fourth Command holdeth forth a family worship and having secondly confirmed it more largely from other Scriptures and grounds of reason it followeth now according to the method proposed that we shew in the third place how particularly the Scripture describeth wherein it doth consist whereby it will further appear to be of God The Scripture describeth it four wayes 1. In general it is called in Abraham and Joshuas Case keeping the way of Lord serving the Lord very comprehensive expressions taking in much and here its sanctifying of the Sabbath that is performing of the duties which are to be discharged for the right sanctifying of that day we conceive it to be in short to do these things in a joynt family-way which a Servant of God may and ought to do alone that is to pray read sing Psalms c. or to do in a Domestick way what Christians in providence cast together may do as to pray read further one anothers edification by repeating of Sermons spiritual conference instruction exhortation admonition c. for they have their tye of Christianity and this of a Family-relation beside which doth not abrogate the former nor derogate from it but doth further corroborate and
it The next word is the day of the Sabbath By Sabbath here is meaned rest as it is exponed by the Apostle Hebr. 4. and that not every rest but a holy rest from our own works that there may be access to positive sanctifying of that day for the sanctifying of that day is the end and this is but a mean and necessary supposed help without which the day cannot be sanctifyed in holy duties holy duties and our own works being for the time inconsistent besides that rest on this day is not onely called for as ceasing from our ordinary affairs in the time of worship is called for on any other day but more especially and solemnly in respect of the day it self for at other times our duties require a time for them and therefore that time cannot be employed in another ordinary work and in worship also but here the Lord requireth time and rest to be sanctified and therefore we are to perform holy duties 〈◊〉 that time because it is to be sanctified other times and rests are drawn after worship this time and rest draweth worship necessarily after it hence it was that onely the Jews feasts were called Sabbaths I mean religious Sabbaths not civil or politick as their years were because they included a rest upon destination to an â—oly use That which is mainly questionable here is concerning the day expressed in this Command concerning which may be asked 1. What sort of day or the quamdiu â— How often or the quoties 3. What day of the seven or the quando 4. When we are to reckon its beginning For Answer to the first we say There are two sorts of dayes mentioned in the Scripture one is artificial of twelve hours so the Jews divided their day making â—heir hours longer or shorter as the day was long or short but they kept up the â—umber of their hours alway the other is a natural day which is a seventh part â—f the week and containeth twenty four hours taking in so much time as interâ—eneth betwixt the Suns beginning to ascend after midnight the nocturnal Solâ—ice till it pass the Meridional altitude which is the Suns Vertical point for that â—ay till it come to that same very point of Midnight again which is the Suns natuâ—al course every twenty four hours comprehending both the artificial day which 〈◊〉 from midnight to midday and the artificial night also which is from midday to â—idnight again The day mentioned here is the natural day because it 's a seventh day proportionable to each of the six dayes given unto us and they with the seventh making up the Week it must contain as many hours as any of the rest doth but the six dayes wherein God made Heaven and Earth c. are natural days therefore the seventh to wit the day of rest must be so also Let us only for further clearing and for directing our own Practise speak here a word or two more 1. We say it is a whole natural day that is as it 's usually employed by us on any of the six Dayes for our own Works that as we spend so much time in our ordinary Callings on other dayes so would we employ so much in Gods Worship secret private and publick on that day what proportion of time we use to give or may and should give ordinarily to our Callings on other dayes we would give as much to God and his Worship to our Souls and our spiritual state on the Lords day or Sabbath Therefore 2. there is not to be understood here a rigid pressing of all these hours to be spent in Duties of immediate Worship but our Working and Walking time having a respect to our infirmities and also to our Duties lest under pretext of infirmity we incroach upon Gods day and give him less then we give to our selves or should and may give him And so in Scripture they accompted what is betwixt rising and going to bed as still the Work of one day or one dayes Work for as God in conceding six dayes to us hath yet so done it as there may be a Reserve of particular times for Worship called for from us to him every day for keeping up our Communion with him so on the seventh day doth the Lord allow so much conveniency of sleep and other refreshing as may be subservient for the main end of the day these being Works of mercy and necessity which Christ allowed on the Sabbath which was made for man and not man for the Sabbath 3. Yet care would be had lest under pretext of these we exceed and apply too much of what is the Lords unnecessarily for our selves and on our lusts and if we will wake for ordinary business and keep up on such and such a Dyet other Dayes yea if we might do it or others no more strong then we do it the pretence of infirmity will not excuse us especially seeing hardly it can be often instanced that timeousness at Gods Work in that day or earnestness and continuance in it hath proved hurtful which we may account as a part of Gods blessing on the seventh day that less meat and sleep may be as refreshful as more at another time thus much for the quamdiu or the Continuance of the day Secondly it may be enquired how often by vertue of this command that day doth recur if it be one of seven or if it be the very seventh And so if this day be to be taken definitely for the very seventh day after the Creation or indefinitely for one day of seven as the Lord should otherwayes determine or had elsewhere determined a stricting then to a day but not any particular day by vertue of this command but to such a day as was formerly described or prescribed from the beginning during the Jewish State and to such another day as God should after Christs coming reveal unto them and pitch upon for his service for taking it for granted that a Seventh day as moral is commanded it followeth to be inquired whether it be the Seventh in number that is one of seven or the seventh in order that is the Seventh day For answering this we would permit 1 That there is a great difference betwixt these two the one to wit that there be a Seventh doth concern the matter and substance of piety the other to wit which of these Seven it be is more circumstantial and is alike if it be appointed by God and have the blessing 2. That it is usual for God in his commands concerning worship not at first to express a particular definitely but to deliver it in the bosome of a general indefinitely mediately and by clear consequence as it were several Species under one Genus As for instance 1 when Deut 12. 5. he commandeth his people to offer their Sacrifices in the place which he should choose here there is a stinting or astricting of them to the place which God should reveal unto them this before the
once â—mislead by Stage-Plays though Civil or Religious being seldom speedily reclaimed from them This was also Examplified in that late English Gentle-Woman of good-rank Who spending much of her precious Time in Attendance on Stage-Plays and falling at last into a Dangerous Sickness whereof she dyed Anno 1631. Friends in her Extremity sent for a Minister to prepare her for Death who beginning to Instruct and Exhort her to repent and call on God for Mercy she made him no Reply at all but cryed out Hieronimo Hieronimo O let me see Hieronimo Acted And so calling for a Play instead of calling on God for Mercy closed her Dying Eyes and had a Fearful End answerable to her Miserable Life And in these several Persons who were distracted with the Visible Apparition of the Devil on the Stage at the Bell-Savage-Play-House in Queen Elizabeth's Dayes while they were there beholding the History of Faustus prophanly Acted To which might be added many other Lamentable Examples and Warnings of such who by little and little have made Defection from the Faith being allured hereto by the Dangerous custome of beholding such Plays wherein Tertullian saith They Communicate with the Devil Will any Man or Woman dare to appear before the Dreadful Tribunal of God to maintain and make out the warrantableness of allowing more time to these and such other Practises several of which are excellently discoursed by the Author in the following Tractat and most of them with their Respective Authorities by Master Prin in his Histrio Mastix then to reading of this and other such Treatises If any will they must answer it I mind not through Grace to take part with them in so bold and desperate an Adventure Now Christian Reader without further Prefacing to bring thee in upon the Treasure of the Treatise it self If thou wilt read it seriously consider it suitably I think I may humbly in the Name of the Lord bid thee a Defyance to come away from it without a Bosom-full of Convictions of much guilt and without crying out with the Lepper under the Law Unclean Unclean With Job Behold I am vile With David looking stedsastly on the Glasse of this Law brightly shined on by Gods Light and reflecting a most clear Discovery of Innumerable Transgressions of it as so many Atoms in a clear Sun shine Who can understand his Errours Cleanse thou me from secret faults With the Prophet Isaiah We are all as â—ne Unclean thing as uncleanness it self in the Abstrast most Unclean and all our Righteousnesses are as Filthy Raggs With the Apostle James In many things we offend all And finally with the Apostle Paul We know that the Law is Spiritual but I am Carnal and sold under Sin O Wretched man that I am who shall deliver me from the Body of this Death That thou mayest also with the same Apostle be in case to say and sing to the Commendation of his Grace I thank God through Jesus Christ our Lord is the Cordial desire of Thy Servant in the Gospel for Christs sake POSTSCRIPT Christian and Candid Reader THou seest that in this Epistle which for the most part of it was written above two years ago I have spoken a word of Stage-playes prophane Interludes Comedies c. at that time and several years before much in use amongst us whereto I would now add a few words more and deduce a little their infamous idolatrous devilish and damnable Pedigree and Original and give thee a brief account of the judgement of the ancient Christian Church about them that the Actors in them with the Patrons and haunters of them may with the greater dissatisfaction reflect on there own by-past unsuitable and disconform practise and that all others may for ever hereafter learn to fear and to do no more so unchristianly To which I am the rather induced that the worthy Author of this Treatise hath onely in passing made mention of them as a breach of the seventh Command they being then utterly in desuetude with us and it having not so much as once entered into his thoughts that after so bright and glorious a Sun-shine of Gospel-light the Generation would ever let be so quickly have so far degenerated as to suffer themselves to be tempted to have any fellowship with such unfruitful works of darkness I say then that Stage-playes in their several sorts were prohibited reprobated and condemned and the Actors in them appointed to be excommunicated by the Canons of several more particular and of some general Councels which Canons I forbear for brevities sake to set down at length as namely by the fifth Canon of the first Councel at Arles in France Anno 314. in the time of Constantine the Great by the twentieth Canon of the second Councel held there Anno 326. or more probable 389. as Fr. Longus a Coriolano reckoneth in his sum of all the Councels by the fifty seventh sixty second and sixty seventh Canons of the Eliberine Councel in Spain Anno 305. by the eleventh and thirty fifth Canons of the third to wit from Constantines time as Spondanus reckoneth Councel of Carthage Anno 397. the very same with the thirteenth and thirty fifth Canons of the Councel of Hippo in Africk held Anno 393. as Longus a Coriolano sheweth who sets down the sum of the Canons framed at Hippo at the close of the Canons made in this third Councel of Carthage by the twelfth Canon of the African Councel held Anno 408. where Augustine was present the Canons of both which Councels suppose persons to have been excommunicated on this account and provide for their reconciliation to the Church in case of repentance and turning from these practises to the Lord and by the fifty first and sixty second Canons of the sixth general Councel called by some the fifth held at Constantinople Anno 680. the Canons whereof were renewed in that Councel held at Constantinople Anno 692. which is called Quimsextum these two Canons are very express and peremptory in this thing And can any Christians warrantably and without sin recreate themselves with beholding such playes the Actors wherein deserve to be excommunicated what is there no better no more innocent and inoffensive way or is this the onely or the best way to recreate men to refine sharpen and polish their wits to perswade and prevail with them to hate and flee vice and to love and follow vertue to acquaint them from History with to impress on them the remembrance and to excite them to the imitation of the noble and truely imitable actions of illustrious Heroes and other great men to breed them to a suitable confidence to make them eloquent and fine spokesmen and to help them to a becoming gest in all actions places and societies the grave Seers and great Lights of the Church did never see any such thing in them but on the contrary have with common suffrage judged them to be the most effectual and compendious way to make men soft
or Saints by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Virgin Mary by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mediators and helps in our serving the true God 2. All adoration of the reliques of Martyrs such as their bones dust cloaths c. Especially the adoration of the very Cross as they say whereon Christ suffered which hath by Papists a divine sacrifice offered to it and a divine worship given in the highest degree 3. The adoration of such things as are used in worship as Temples Altars bread in the Sacraments Agnus Dei Masses c. 4. The Images of God Christ Saints Angels yea of the Cross which are said to be worshipped with respect to the true God and not as derogatory to his service For further clearing of this purpose we shall speak to a question which here necessarily occurreth namely whether these things mentioned being worshipped by any sort of religious service whether directly or indirectly for themselves or for such things to which they relate or which they signifie even when men pretend the worship is not given to them but ultimately referred to the honour of the true God whether I say worshipping them so be not Idolatry and a breach of this Commandment In answering this question 1. We shall clear that there may be and is Idolatry committed with Images and means of Gods service even in such worship wherein the Images which men worship are not accounted gods but only representations of God and although these means of worship which they worship are made use of in serving the true God 2. We shall clear that all such service as being Idolatry is forbidden by this command however it be distinguished If it be performed as religious service though some such service be more gross and other some more subtle and refined First then That there is such a kind of Idolatry in worshipping of Images when men rest not on the Images but direct their worship to the God represented by them we may clear it divers wayes And 1. From the Heathens who though some did yet all of them did not account their Images their Gods but only some representation of them and first we may gather this from Rom. 1. 22. 23. where it is said of them 1. That they knew God and yet 2. That they turned the glory of that incorruptible God into the similitude of Beasts and men corruptible Creatures Their fault is not that they accounted these representations or Images which they made gods but that they declined in their worship in the worshipping of the true God by such Images 2. It may also appear by the frequent changes of their Images while they retained their former gods and by their multiplying Images of one sort and divers sorts to one and the same god and by their giving all these Images one name and when it is said that Solomon and other Kings set up Images to Ashâ—oroth Baal c. It cannot be thought they supposed these Images to be the very gods themselves which they worshipped but that they were only set up for their honour 2 Kings 23. 13. And when Manasses made Chariots to the Sun he supposed them not to be to the Sun 2 Kings 23. 11. Yea was not this commonly acknowledged that Jupiter was in Heaven as appeareth Acts 19 39. and that that Image came down from him but was not he nor yet the feigned Goddess Diana 3. It may appear by the Heathens own confession and the shifts they used when they were charged with the worshipping the works of their hands as 1. They used to say they worshipped but the Numen or god which was in them and which invisibly after their dedication of them and not before dwelt in them yea some of them would say they neither worshipped that Image or any Devil but by a bodily sign they beheld what they should worship 3. When Christians further urged them that what was signified by their Images was not the true God but a creature as by Neptune the Sea by Vulcan the Fire c. They replyed it was not those bodies which they worshipped but the gods which governed them So Augustine Psalm 113. nobis 115. concerning the Idols of the Gentils and Augustine de Civitat Dei lib. 7. cap. 5. where he sheweth that Varro giveth that reason why the gods where rather pourtrayed in mans picture though they were invisible because saith he mans Soul is a spirit and cometh nearest them and the body is the vessel of the Soul and therefore is used to represent it See Châ—ysost 1. Eph. Hom. 18. Andrews on 2. Command August in Psalm 96. nobis 97. And it may also 4. appear from this That the Heathen gods for the most part even those of them that were most commonly worshipped were some famous men after death supposed to be Deified to whom they made Statues and Images and yet still the honour was intended to those to whom they appointed the Images though they supposed that their gods in an especial manner dwelt in these Images and answered from them In the second place this may be made to appear from the Command Deut. 12. 31 where the Lord forbiddeth not onely the worshipping of Idols but of himself by Images Thou shalt not do so to the Lord thy God that is Thou shalt not worship me by Images as the Heathen do their gods and therefore this is not onely possible but is also and that most certainly a grievious guilt even though they pretended it was not idols but God they worshipped yet it was not so they worshipped not him but the idol 3 We shall clear it yet further That the true God may be worshipped by Idolaters as they pretend and yet in Gods account their worship is nothing but idolatry committed with their images We shall give four instances of this The first is from Exodus 32. where it is clear 1. That the image they set up was not it self acknowledged to be God but as something to represent the true God for 1. It cannot be thought their minds were so soon darkened as altogether to forget what God had done and to imagine that the thing which was new made with hands was God though they be charged with forgetting God because they were practical forgetters of him and their sin did speak it out indeed 2. The image is called Jehovah that brought them out of Egypt which was a mercy past before the Calf had a being and therefore the reason why they gave it this name must certainly be because they aimed by it to represent Jehovah 3. It is not likely that now they would have worshipped the gods of Egypt or that they would have attributed their delivery from Egypt to them seeing these gods were also plagued also that Aaron should do so is incredible who yet joyned with them in this transgression 4. Beside can it be thought that so soon they thought it to be God and yet so easily afterwards passed from it certainly the words
outward Receiving as if that made us some way acceptable to God 4. When there is a superstitious blind preferring of them to and with the prejudice of all other Ordinances so that one will neglect Preaching and Prayer long but must have Baptism and the Communion 5. When there is a preferring of the outward Ordinance to Christ and the thing signifyed that is when men seek more to have the Baptism of Water then the Baptism of the Spirit and the External Communion more then the inward in which any Heaven that is to be found in the Ordinances lyeth and when men are more commoved for wanting the Sacrament once then for wanting Christ often and long 6. Coming unto and going from the External Ordinances neglecting him and without dependance upon him who giveth the blessing and thinking that then all is well enough seeing they were present at the Ordinance 7. Going far off for the partaking of a Sacrament to the prejudice of necessary Moral Duties called for at that time 8. Placeing more in them then in works of Mercy and Charity or doating on them to the neglect of those 9. When they are accounted so holy as if they might not be given where Christ alloweth them to be given or as if that wronged them when they are not Administrated in some consecrate place as if one place were now under the Gospel more holy then another 10. Adding to Christs Institution in the way of Administration as if what he hath appointed because it is common and ordinary were base and too low for them Again they get too little esteem 1 When people use them as bare and empty signs without respect to their due ends 2. When there is not that Reverence given to God in them as ought to be according to his command when we are about so holy and so solemn pieces of Worship 3. When men carnally and without preparation and observation can hazard on them as common things 4. When Gods Grace and Goodness in condescending in them to us is not admired and blessed 5. When they are not pondered and studied that we may know them 6 Want of delight in them 7. Carelesness of them whether we have them or want them 8. Corrupting the Lords Institution in our manner of going about them either adding to it or diminishing from it or changing it as if men might do so 9. Little zeal to keep them pure 10. Neglecting the occasions of them when we may have them with some little pains 11. Accounting them better when Administrated by one Minister then when by another or esteeming little of them because dispensed by some men though lawful Ministers as if men added any worth to the Ordinance of God 12. Never actually laying weight on any of them or drawing comfort from them or less then should have been done 13. Not wishing and praying that others may have good of them 14. Not fearing the wronging of them by multitudes who partake of them and not endeavouring to have abuses of that kind helped but making them common to all indifferently and promiscuously 15. When Folk fear not the breaking of their ingagements in them 16. When men hang the Fruit of them on the Administerers intention or on the grace of them that are Joynt-partakers with them 17. When there is little Zeal against the Errours that wrong them as when they are denyed by Anabaptists and when they are corrupted as in the Masse To come particularly to Baptism we may consider 1. The sins of those who seek it for their Children 2. The sins of these who Administer it 3. The sins of on-lookers especially those who are called to be Witnesses 4. The sins of those who are baptized The Parents or Presenters of Children to Baptism fail before in the time and after the Administration of this Ordinance First before 1. By not serious minding that which is to be done 2. Not considering the Childs condition as needing Christ in that Ordinance Nor 3. The end of that Ordinance 4. Miskenning Christ and not going first to him for conferring the things and blessings signified 5. Not praying for the Child for the Minister and for a Blessing on the Ordinance 6. Not blessing God that there is a Covenant of Grace that taketh in our Children not offering them to be ingaged and received in it 7. Not minding the most simple and edifying way of going about it but walking by other Rules 8. Needless delaying of it for carnal ends 9. Being more desirous of the Sign then of the Thing signifyed Secondly When we come to it we sin First Not seeking to have our own Covenant with God by which we have this priviledge of bringing our Children to Baptism renewed and made sure 2. Not considering by what right we claim it to our Children 3. Not repenting of our own Breaches of Covenant noâ— wondering that God keepeth with us who have often broken to him 4. Not coming with the exercise of fear and reverence 5. Waiting on it oft-times without attention or minding our Duty in what is spoken 6. Promising for the fashion when we ingage for the Childrens Education and wthout either Judgement or Resolute purpose to perform 7. Being ignorant of what is said or done 8. Not concurring in Prayer for the blessing 9. Not undertaking in Christs strength to perform the Duties called for Thirdly After the Administration of Baptism we fail First In forgetting all our engagements 2. In growing careless to maintain any suitable frame and falling carnally in our Mirth on such occasions 3. Not being much in Prayer for the Children nor insisting or continuing in Prayer for the blessing 4. Not being Faithful according to our ingagements in Educating them 1. In knowledge that they may be so trained up as to know what God is 2. In the fear of God pressing it upon them by frequent Exhortations 3. In giving them good Example 4. In giving them seasonable Correction but rather sparing them though to their hurt when there is cause of Correction 5. Being also unfaithful in not seriously minding them of their ingagements by Baptism And 6. Much more by giving them evil Example 7. Conniving at their faults 8. Advising them to what is sinful or sending them where they may meet with snares or suffering them to go there 9. Providing for them the things of this Life without respect to that Life which is to come 10. Not enabling our selves that we may discharge our Duty to them 11. Not insisting to press those things upon them that concern their Souls alwayes thinking it is enough that sometimes they be spoken to 12. Never purposely stirred up and driven by that Tye to see for their good Nor 13. Repenting our many short comings Nor 14. Lamenting for what we see sinfull in them when they follow not faithful advice These are things that would carefully be looked unto both by Fathers and Mothers and all such as engage for the Christian Education of the Children whom