The Law Unsealed, Treatise · Commandment 4 (1 of 3)

The Law Unsealed · Treatise · Commandment 4 (1 of 3)

p. 118The Fourth Commandment.

Exod. 20. verſe 8. 9. 10, 11.

Remember the Sabbath day, to keep it Holy: Six dayes ſhalt thou labour, and do all thy Work, but the ſeventh day is the Sabbath of the Lord thy God▪ in it thou ſhalt not do any Work▪ Thou, not thy Son▪ nor thy Daughter, thy Man-ſervant, nor thy Maid ſervant, nor thy Cattel, nor thy Stranger that is within thy Gates; for in ſix dayes the Lord made Heaven and Earth, the Sea, and all that in them is, and rested the ſeventh day; Wherefore the Lord bleſſed the Sabbath day and Hallowed it.

THe Lord in his infinite Wiſdome and goodneſs, hath ſo far conſulted mans infirmity, as to ſum up his Duty in theſe Ten Commands, called Ten Words, that thereby his darkneſs and dulneſs by ſin, might be helped by an eaſie abbreviation: The firſt Command therefore containeth mans duty to God in immediate Worſhip, requiring that the onelyonly true God ſhould be worſhip'd. The ſecond ſtinteth and limiteth men to that worſhip alone which he p…rſcribeth: The third Commandeth Reverencing of him in all his Ordinances, and a reverent manner of going about them,

p. 119This Fourth pointeth out the Time which moſt ſolemnly the Lord will have ſet apart for his Worſhip, that ſo He, who is both Lord of us, and of our time, may ſhew what ſhare he has reſerved as a Tribute due to himſelf, who hath liberally vouchſafed on us the reſt; which time is not to be underſtood excluſively, as if he would have onelyonly that ſpent in worſhip (there being no excluſive determination of the frequency of the exerciſes of worſhip, or duration of them in Scripture, that is to ſay, that they ſhall be ſo long and ſo often, and no longer, nor oftner) but that he will preciſely have this time as an acknowledgement from us, even as when he gave Adam the uſe of all the Trees in the Garden, he reſerved one; ſo when he giveth ſix dayes to us, he keepeth a ſeventh for himſelf.

This Command is placed in a manner betwixt the two Tables, becauſe it is a tranſition as it were from the one to the other, and containeth in it duties of immediate Service to God, and of Charity towards men, and ſo in ſome ſort ſerveth to reconcile (if we may ſpeak ſo) the two Tables, and to knit them together, that ſo their harmony may be the more clearly ſeen: It is alſo more largely and fully ſet down for plurality and variety of expreſſions and words, then any other in either of the Tables; yet hath it notwithſtanding, been in all times in a ſpecial manner aſſaulted and ſet upon, and endeavours uſed to overturn it: Satan aiming ſometimes to darken the meaning of it, ſometimes to looſe from the ſtrict tye of obſerving it, and that not onelyonly by old Sabbatarians, Anti-ſabbatarians, and corrupt School men, but even by thoſe whom God hath made Orthodox in the main; And eſpecially by a Generation in theſe dayes, who having a hatred at all Ordinances, and at all the Commands of the Decalogue, yet do eſpecially vent it againſt this Command; becauſe in it is contained a main foundation of Godlineſs. As it is wonderfully great preſumption for men to aſſault and ſet upon Gods Authority, even where he hath ſtrengthned himſelf (as it were) moſt, by more full explication, and more large and particular preſſing of duty, and forbidding of the contrary ſin, as he hath done in this Command, more then in any of all the reſt; So it will be neceſſary before we can ſpeak to the practical part of piety comprehended in it, concerning the ſanctification of the Chriſtian Sabbath, or Lords day, either in the negative or poſitive part of it, to ſpeak doctrinally (for clearing of the precept) to theſe three.

1. Whether this Command be moral, and do oblige us in its Letter as other Commands do.

2. What is the particular morality of it, and the literal meaning of the words.

3. How our Lords day ſtandeth in reference to this Command? and whether thereby the ſame ſanctification be required as to it, though its inſtitution ariſe from another ground, then is required to the Seventh-day Sabbath? Somewhat of all theſe muſt needs be ſpoken unto, and we begin to ſpeak firſt of its morality before we ſpeak of its meaning, becauſe all dependeth on this, both in reſpect of expoſition and practiſe; for if it be not moral and perpetually binding, it's not neceſſary either to explicate it, or to ſtudy and preſs the practiſe of it; but if it be found to be moral, then no doubt it concerneth us, and requireth the ſame moral ſanctification of a day now as it did before.

Our Aſſertion then in reference to this is, that, The duty of ſetting apart and p. 120ſanctifying of a portion of time; as it is limited in the fourth Command, for Gods ſervice as it recurreth, is moral, and the Obligation thereunto perpetual, even as in the duties of the other Commands; the obligation to this, being no more diſſolved then to thoſe, though there may be difference in the degree of the obligation which they lay on in reſpect of the matter contained in them; my meaning in a word, is, that a day o… one of ſeven is as neceſſary to be kept holy unto God now, (upon ſuppoſition of his determining the particular day) as it is neceſſary to hold and keep up the worship preſcribed by God; neither without ſin can another day be put in the room of it, more then other worship can be ſubſtituted in the place of divinely preſcribed worship; for the time is ſet and fixt by the fourth Command (pointing at a ſolemne and chief time) as the wo…ship it ſelf is by the ſecond.

For clearing of this, conſider, 1. That we mean not here moral-natural, as if without any poſitive Law, ſuch a thing had been binding; no, but moral-poſitive, that is laid on by a Command which is ſtanding unrepealed, and ſo bindeth by vertue of the authority of the Law-giver, as ſeveral other commands and precepts do; as namely, thoſe concerning Sacraments, belonging to the ſecond Command, and thoſe concerning one Wife, and forbidden degrees of Marriage belonging to the ſeventh; which being ſo often broken by many Saints, and diſpenſed with in ſome caſes, cannot be thought to be morally naturally ſince the Lord diſpenſeth not ſo in theſe, nor can it be thought in reaſon, that his Servants would have been ignorant of ſuch a natural thing: It is then moral-poſitive that we mean, to wit, that which is binding by a poſitive Law.

2. Conſider in this queſtion, that there is a great difference betwixt theſe two, to ſay the ſeventh-day Sabbath which the Jews kept, is moral, and to ſay the four…h Command is moral; the one may be, and is abolished, becauſe another is brought in its room: The other, to wit, the Command may ſtand, and doth ſtand, becauſe it tyeth morally to a ſeventh day, but ſuch a ſeventh day as the Lord should ſucceſſively diſcover to be choſen by him; and though the ſeventh be changed, yet one of ſeven is ſtill reſerved.

3. There is need to diſtinguish betwixt the moral ſubſtance of a Command, and ſome ceremonial appendices belonging to it: So the fourth Command might thea poſſibly have had ſomething ceremonial in the ſeventh day, or in the manner uſed of ſanctifying that ſeventh day, which now is gone as double Sacrifice, &c. or in its reaſons whereby it is preſſed; (as there is ſomething peculiar to that People in the Preface, to all the Commands) as there was in the Sacraments of the old Law belonging to the ſecond Command; yet both a Sabbath-day and Sacraments may be, and are very neceſſary and moral in the Church; it is not then every thing hinging on this Command, as proper to that adminiſtration, and ſo but accidental to the ſanctifying of a Sabbath, that we plead for; but this is it we plead for, that the Command is, as to its main ſcope, matter, and ſubſtance, moral-poſitive, and that it ſtandeth as ſtill binding and obliging unto us, and cannot without ſin be neglected or omitted; it might be enough here to ſay, that if this Command were never repealed in the ſubſtance of it, no… did never exſpire by any other thing ſucceeding in its place, then it muſt needs be ſtill binding; for certainly, it was once, as obligatory-proclaimed by the Law-giver himſelf, and was never ſince in its ſubſtance repealed, nor is it exſpired or found hurtfull in its nature, but is as neceſſary now as then: it is true, the ſeventh day Sabbath is repealed by inſtituting and ſubſtituting the firſt day Sabbath, or Lords day, in its place▪ but that doth rather qualifie the Command then repeal it; for 1. It ſaith that a day …s moral and neceſſary. 2. It ſaith a day of ſeven is moral and neceſſary, which is all p. 121we ſay; and why neceſſary? as agreeable to this Command no doubt; whence we may Argue, if the ſubſtance of this Command be kept even when the particular day is changed, then is the Command moral (which this very change confirmeth) but the former is true, as is clear in experience; therefore it followeth that the Law ſtands unrepealed; for its palpable that the day, as to its number or frequency, and duration, with the manner of ſanctifying of it, belongs to the ſubſtance of the Commandment, but what day as to its order, firſt, ſecond, or ſeventh doth not, becauſe the firſt cometh in immediately upon Religion, Gods Honour, and the good of Souls, which the other doth not: This Argument will ſtand good againſt all who acknowledge this Law, to have been once given by God, till they can evidence a repeal.

To ſpeak ſomewhat more particularly to this, the way we ſhal make out the morality of it, is by conſidering, 1. How the Scripture ſpeaketh of it in general. 2. How it ſpeaketh of the Decalogue. 3. How it ſpeaketh of this Command in particular. 4. By adducing ſome Scriptural Arguments for it; As for the 1. To wit, the Scriptures ſpeaking of it in general, we ſay, If the Scripture ſpeak as frequently in clearing the fourth Command, or the Sabbath (which is the morality of it) and preſs it as ſeriouſly, and that in reference to all times of the Church, as it doth any other moral duty; then for ſubſtance this Command is moral and perpetually binding, (for that ſeemeth to be the Character whereby moſt ſafely to conclude concerning a Command, to conſider how the Scripture ſpeaketh of it,) but the Scripture doth as often mention, and is as much, and as ſerious in preſſing of that Command, and that in reference to all ſtates of the Church as of any other, Ergo, &c. We ſhall make out this, by ſhewing 1. its frequency in mentioning of it 2. Its ſeriouſneſs in preſſing it. 3. Its aſſerting of it as belonging to all times and ſtates of the Church.

1. Look through all the Scriptures, and ye will find the ſanctifying of a Sabbath mentioned; as firſt▪ Geneſ. 2. beginneth with the very firſt ſeventh after the Creation; then it is ſpoken of Exod. 16. before the Law was given; then Exod. 20. it is contained expreſſy in the Law, and that by a particular and ſpecial Command in the firſt Table thereof, and is often after repeated, Exod. 31. and Levit. 23. v▪ 3. where it is ſet down as the firſt feaſt before all the extraordinary ones▪ which preference can be for no other reaſon, but becauſe of its perpetuity; yea, it is made a rule or pattern, by which the extraordinary Sabbaths, or Feaſts in their ſanctification are to be regulate; again it is repeated, Deut. 5. with the reſt of the Commands, and in the Hiſtorical part of Scripture, as Nehemiah 9. 13. It is alſo mentioned in the Pſalms, the 92. Pſalm, being peculiarly intituled a Pſalm or Song …et the Sabbath day: The Prophets again do not forget it, ſee Iſai. 56 58. Jerem. 17. and Ezek. 20. 22. In the New Teſtament the ſanctifying of a day or Sabbath is mentioned in the Evangeliſts, Matth. 24. 20. Luke 23. 56. Acts 13. 14, 15. 21. and 20. 7. in the Epiſtles, as 1 Cor. 16. and in the Revel. chap. 1. verſe 10. As if all had purpoſely concurred for making out the concernment and perpetuity of this duty.

2. Conſider how weightily, ſeriouſly, and preſſingly the Scripture ſpeaketh of …t; firſt it is ſpoken of, Gen. 2. as backed with a reaſon. 2. Through the Law the ſanctification of it in particular is deſcribed. 3. It is ſpoken of as a mercy and ſingular p. 122priviledge that God gave to his people, Exod. 16. 19. Neb. 9 14. and Ezek. … 12 4 Many promiſes containing many bleſſings are made to the conſcientious and right keepers of it, Iſa. 56 58. 5. The breach of it is ſeverely threatned and plagued▪ Numb. 15. Neb. 13. Jer. 17. and Ezek. 20. 6 Many examples of the Godly, their care in keeping it are ſet down, ſee Nehem. 13. Luk. 23. 56. Act. 20. 7. a…d Rev. 1. 10. 7. The duties of it are particularly ſet down▪ as Hea…ing▪ Praying, Reading, delighting in God, works of mercy, &c. 8. It is in the Old Teſtament, claimed by God as his own day, not ours. My Holy day, Iſa 58 13 and Nehem. 9. 14 it is acknowledged by the People to be His; while they …ay Thine holy Sabbath, which property is aſſerted of that Holy day, as being Gods; beſides other dayes▪ Rev. 1 10. …nd this is aſſerted alſo in this ſame Command, where it is called the Sabbath of the Lord, in oppoſition to, or contradiſtinction from the other ſix dayes: all which ſeemeth to ſpeak out ſomething more then Temporary in this Duty of ſetting a Seventh day a part for God (for we ſpeak not yet of the particular day).

3. Look to it in all times and ſtates of the Church, and ye will find it remarkably Characterized with a ſpecial Obſervation, As 1. In innocency it's inſtituted and ſet a part from others, and bleſſed: and Heb. 4. It is called the reſt from the beginning of the World. 2. Before the Law was given, the Sanctification of i… was intimated as neceſſary. 3. In the giving of the Law it is remembred, & a Command given to us for remembring it. 4. After the Law, it is urged by the Prophets Iſaiah and Jeremiah, and kept by the Godly, Pſal. 92. 5. In the time, or after the time of the Captivity the breach of it is reproved, Ezek. 20. And its Obſervation reſtored by Godly Nehemiah.

Hitherto there is no difficulty, the pinch will lye in this, If the Scriptures ſpeak of it as belonging to the days of the Goſpel, In which (for making of it out) 1. We have theſe hints, Acts 20 7. 1. Cor. 16. 2. Where Chriſtians going abou… the Moral Duties of the Sabbath, is eſpecially obſerved to be upon one day peculiarly. 2. That Title of the direct appropriating of a Day to the Lord, Rev. 1. 1… ▪ Which places will fall in to be conſidered particularly when we come to the la… queſtion; Beſides theſe we may produce three places to prove a Sabbath as belonging to the New Teſtament; though not the very Day uſed or obſerved for the Sabbath in the Old; and this will be enough to make out the Aſſertion, two of them are Propheſies, the third of them is in the Goſpel. The firſt propheſie is it the 66. Chap. of Iſaiah verſe 23. The ſecond is in Ezekiels Deſcription of the Ne… Temple, Chap. 43. 44 45 46, &c. Where 1. It is clear that theſe places relate to the Dayes of the Goſpel, as none can deny but they do ſo eminently. 2. It is clear that though they Propheſie of the Services of the Goſpel under the names of Sacrifices, &c. proper to the Old Teſtament Adminiſtration, and of the Sanctified and ſet a part time of the Goſpel, under the Name of Sabbath which the… was determined, and whereto men were then bound by the fourth Command as they were to Sacrifices by the ſecond: yet theſe Propheſies infer not by vertue of the fourth Command the very ſame Day to be under the Goſpel, which was under the Law, more then the ſame Services by vertue of the ſecond; which none wi… deny to be in force, notwithſtanding of the change of Services: and there is as little reaſon to deny the fourth to be ſtill in force as to its ſubſtance notwithſtanding o… p. 123the change of the particular day. Yet Thirdly, it is clear that from the mentioning of theſe ſervices this will follow, that there ſhould be ſet and fixed Ordinances, and a way of worſhip in the New Teſtament, as well as in the Old, and that there ſhould be a ſolemn chief ſet-time for the Sabbath which men ought to ſanctifie, and that they ſhould no more admit any other times, not ſo ſet apart into a parity with it, then they were to admit any ſervice or Worſhip not allowed by God, or that was contrary to the ſecond Command: for if any thing be clear in them, this is clear, that they ſpeak firſt of ſervices, then of ſolemn times and Sabbaths, and of the one after the other, which muſt certainly infer, that both external ſervices, and a ſolemn chief time for them, do belong to the New Teſtament; Hence it is that many Divines (from that Propheſie of Ezekiel) do draw concluſions for ſundry things out of thoſe places, as 1. Concerning the neceſſity and continuance of a ſtanding Miniſtry, and though Miniſters now be neither Prieſts nor Levites, yet (ſay they,) it followeth clearly, that there will be a Miniſtry, becauſe ſuch are ſpoken of there. 2. Concerning the neceſſity of, and a Warrant for Church-Diſcipline, and ſeparating not only doctrinally, but diſciplinarily the precious from the vile, and debarring of thoſe who are Morally unclean from the Ordinances: becauſe theſe things (ſay they) are Typified in the ſubſtance by the Porters being ſet to keep the Doors, and by the charge given to the Prieſts. 3. Anent the continuance of a Church, and of the Ordinances of Word, Sacraments, &c. And the Congregating of Chriſtians to attend theſe, though there ſhall be no material or Typical Temple, becauſe of the▪ Mo…al things there being expreſſed and propheſied of, under the names of the old Levitical ſervices; yet could not a warrant be inferr'd from them for theſe, (and that Jure Divine) if the things were not Morally to bind, which were ſo ſigni…d.

Hence I argue, if the ſanctifying of a Sabbath as a piece of worſhip to God be propheſied of to belong to the New Teſtament, then are we bound to the ſanctification of a Sabbath as a neceſſary duty; but the continuance of ſanctifying a Sabbath unto God is ſpecially propheſied of, and fore-told as a piece of worſhip under the New Teſtament, Ergo, &c.

The third place is Matth. 24. 20. Pray that your flight be not in the Winter, neither on the Sabbath-day, where the Lord inſinuateth, that as travelling is troubleſome to the Body in Winter; ſo would it be to the minds of the Godly (for he is now ſpeaking to his Diſciples alone) to Travel on that day, ſpecially and ſolemnly ſet …part for Gods worſhip; now if there were no Sabbath to continue after Chriſts Aſcenſion, or if it were not to be ſanctified, there would be no occaſion of this grief and trouble, that they behoved to Travel on the Sabbath, and durſt not tarry …ll that day were by-paſt, and ſo no cauſe to put up this Prayer; which yet by our Lords Exhortation ſeemeth to infer that the Sabbath was to be as certain in its time as the Winter: And doubtleſs this cannot be meaned of the Jewiſh-Sabbath. For 1. That was to be aboliſhed ſhortly. 2. Travelling on the Jewiſh-Sabbath was to be no cauſe of grief unto them, if indeed all dayes were alike; neither would it be ſcrupled in ſuch a caſe by the Apoſtles to whom he now ſpeaketh. 3. Beſides, if no Sabbath were to be, it had been better and clearer to ſay, Stand not, and grieve not to Travel an… day: but his words imply the juſt contrary, that …here was to be a ſolemn Sabbath. 4. He mentioneth the Sabbath-day only, and p. 124not the other Feſtivals of the Jews which were to be kept holy alſo, and by this he diſtinguiſheth the ordinary Sabbath from thoſe other dayes, and oppoſeth it to many, as being now the only Holy-day on which they ſhould eſchew, if poſſible, to travel; and would therefore pray to have it prevented: for in the New Teſtament the Sabbath ſpoken of as the ſolemn time for worſhip is ever meaned of the weekly Sabbath, and other Holy dayes are called the firſt or laſt day of the Feaſt, and therefore if the Lords meaning were that they ſhould pray, that their flight might not be on any of the Jewiſh Holy dayes, to mention the weekly Sabbath only, would not be ſufficient for that end.

To ſay that it was for fear of ſcandal, that they ſhould pray not to be put to flye, will not remove the former reaſons; beſides at that time the Apoſtles and other Chriſtians had given up with the Jews, and ſtood not on ſcandal in ſuch things in reference to them, on whom, as the Apoſtle ſaith, 1 Th…ſ. 2. 16. Wrath had come to the uttermoſt, and who were not infirm but malitious, and ſo in reſpect of offence to be dealt with as the Lord did with the Phariſees; and therefore, all things being conſidered, it appeareth from our Lords words, that a Sabbath among Chriſtians was to be ſanctified 40. years, or thereabout, after his death, which proveth that the Scripture mentioneth a Sabbath to be ſanctified under the New Teſtament.

We come unto the ſecond way of making out the Morality of this Command, to wit, by ſhewing how the Scripture ſpeaketh of the whole Decalogue, and thus we reaſon:

1. If all the Commandments of the Decalogue be Moral, then muſt this be ſo alſo; for it is one of them; and if it were not moral and binding, there would not now be Ten words (as they are called by the Lord, Deut. 10. 4.) but Nine onelyonly, which at firſt bluſh, will and cannot but ſeem ſtrange and abſurd to thoſe who have from Gods Word drunk in that number: But all theſe are moral and binding, as is granted by all, (except the Papiſts who deny the ſecond, and therefore ſcore it out of their Catechiſms.) And that they muſt be all alike moral and binding, may be made out, theſe two waves.

1. All of them in the Old Teſtament had alike Authority, Priviledges, and Prerogatives, which neither the Judicial nor Ceremonial Law had, as 1. To be diſtinctly pronounced by God himſelf, without adding more, Deut. 5. 22. 2. To be written by his own finger in Tables of ſtone, Exod. 29. 18. 3. To be laid up and kept in the Ark, Exod. 25. 16. And if theſe and other Prerogatives did put a difference, and ſhew a difference to be put betwixt the other nine Commands, and all Judicial or Ceremonial Laws▪ Why not betwixt them, and this alſo? 2. In the New Teſt… ment they are all alike confirmed; when the Law in general is ſpoken of, none of them is excepted, and therefore this Command is neceſſarily included.

For which we would look firſt to that place, Matth. 5. 17. Where our Lord in a ſpecial manner intendeth to vindicate the Moral Law of this fourth, and to preſ… holineſs in Moral Duties upon his Hearers, even in another ſort then the Phariſee… did: Think not (ſaith He) That I am come to destroy the Law and the Prophets, I … not come to deſtroy, but to fulfill; Verily, be that breaketh one of the least of theſe Commands, and teacheth Men ſo, ſhall be called leaſt in the Kingdom of God, &c. Where, by Law, muſt neceſſarily be underſtood the Moral Law, for he was thought to be … tranſgreſſor of that, and eſpecially of this Command in it (for that Sermon … p. 125Natt…ew cometh in, in order after his being challenged for breach of Sabbath, John 5. 10. &c.) And his ſcope is to wipe off that imputation, and how? by ſhewing that He ſtill preſſeth the Moral Law, even beyond what the Phariſees did. 2. It was the Moral Law eſpecially, which the Phariſees corrupted, and whereof he undertaketh the Vindication, and it is Holineſs in Obedience to that which he preſſeth as neceſſary beyond what the Scribes and Phariſees did; and indeed it was in that Law they failed mainly, and not in the Ceremonial Law. 3. The offence and miſtake that Chriſt is to preoccupie and rectifie amongſt his Hearers, requireth this: for many of them fancied that by the Meſſiah there ſhould be a Relaxation from the duties of Holineſs called for in the Moral Law; and therefore, ſaith he, think not ſo; now a Relaxation from ſome other Laws might have been thought of warrantably. 4. It is ſuch a Law whereof to teach the Abrogation at any time is ſinful & pernicious, therefore it is certainly the Moral Law.

Secondly, We reaſon thus, when he ſpeaketh of the Law, foreign, or by way of eminency (meaning no doubt the Decalogue.) He ſpeaketh alike of all its Commandments, even of the leaſt of them and ſo of this. 4. Alſo that he came not to deſtroy it, which yet the Lord never did of Ceremonials, but rather fore-told the Abolition of them, as he did of the ſeeking and worſhipping of God in the Temple at Jeruſalem, &c. Yea, when he cleareth the Doctrine of the Sabbath from the Phariſees corrupting Traditions, he doth never weaken its former Obligation, nor inſinuate its weakneſs, but ſheweth the true meaning thereof, which from the beginning made it not only conſiſtent with the works of piety and mercy, but exceedingly helpful to both.

A ſecond place, Confirming the whole Decalogue (or rather aſſerting its Authority,) is in the Epiſtle of James, Jam. 2. 10. He that offendeth in one, is guilty of all: Why! Becauſe he is the ſame God, and Law-giver (and no Servant nor Angel) who ſpake them all, one as well as another of them: And it being clear there, that he ſpeaketh of the Decalogue, called the Royal Law; (there being no Law inſtanced in; nor any other, that can be of a like authority, in theſe Laws inſtanced, but onelyonly it; nor that could be pleaded for, by James, on ſuch grounds, in ſuch a time,) and it being alſo clear, That he giveth to all thoſe Laws, which the Lord ſpake at that time, alike Authority; (otherwiſe, his reaſoning would not be good, if any one Law or Command, could be inſtanced to him, of the Ten, which the Lord ſpake, and was abrogated, and not binding) it neceſſarily followeth, that this fourth Command, being one of the Ten, muſt be of equal Authority with the reſt.

It may be noted alſo, That James here doth not, (as neither doth our Lord, nor any of his Apoſtles, when they cite the Law) give New Authority to the Laws he citeth; but ſuppoſeth them to have it already; and maketh uſe of them, as Confirmations of the thing he preſſed, which could not be, if their Authority depended on, or ſlowed from the preſent Citation of them.

Thirdly, we reaſon further thus; Either there is ſome Moral duty, contained in this Command, and laid on by it; which is not in any of the former: or there is but ſome Ceremonial thing in it, reducible to one of them: For, the Perfection of this Law requireth, that all things needful to the Worſhip of God, ſhould be ſummed in it, and the ſcope thereof, which is, briefly to compend all requireth p. 126there ſhould be nothing in it, that's needleſs, ſuperfluous, or that might have bee… left out.

Now if the matter be Moral; not contained in any former Command, then is the Command it ſelf Moral; ſeeing a Moral ſubſtance, and Matter denominateth the Command ſo▪ Yea, it muſt be Moral, otherwiſe ſomething Morally neceſſary to Gods ſervice, (ſuch as the determination of its chief time) ſhould be omitted. It may be aſſumed, yet further: It muſt be Moral, (be it what it will) to eſchew a Tautology in this ſhort Compend of Duties; and that, of Moral Duties too.

Again, If it be not Moral, but contain ſome Ceremonial thing reducible to one of the three former Commands: Then 1. It might have been put amongſt other Ceremonials. 2. Other Ceremonials might have been put in with it: Or. 3. A Reaſon given, Why all are not Reducible to ſome Moral Command. 4. If the matter of this be Reducible to another Command, then can it not be accounted a diſtinct Command, neither ought it here to have been given as ſuch, but ſubjoyned to ſome other; as the Servants and Beaſts reſting, is ſub-joyned to this▪ 5. It would be …hewn to what Command it's Reducible as to the ſubſtance of it, if it be Ceremonial: 6. A Reaſon would be given, Why amongſt Ten, One▪ and onelyonly One, is ſet down, ſo far different from all the reſt. And if all theſe Abſurdities follow the Denyal of it's ſubſtance to be Moral; then, for eſchewing of them, we muſt conclude it to be Moral: and ſo the fourth Command is Moral.

Fourthly, we reaſon thus; If it be not Moral, it muſt either be Judicial, or Ceremonial, for the matter and ſubſtance of it; but it is not Judicial: that is, it belongeth not to External Policy, and Civil Society, principally and eſpecially, in that one Nation, becauſe no ſuch duties are comprehended, at leaſt Primarily, in any Command of the firſt Table; but in the ſecond, which teacheth Duties to others, as this firſt, doth to God: Neither is it Ceremonial; For, All Ceremonies, that are Typical, have their riſe ſince the fall, and relate ſome way to Chriſt to come. But this of ſanctifying one Day of ſeven, had it's riſe in the ſtate of innocency, and was enjoyned to Adam in Paradiſe, before he fell, and therefore cannot be called Ceremonial properly, more then the Command of a Man's leaving Father and Mother, and cleaving to his Wife, ſo that they two ſhould be one fleſh, which the Apoſtle Epheſ. 5. maketh uſe of. Beſides, if it were Ceremonial in the ſubſtance, then were it Typical and ſignificant of ſome thing to come, which is hard to ſhew: Then alſo had it not been Lawful to have retained it; for Ceremonials now in their uſe are not only dead, but deadly: But this Morality, in ſubſtance the ſame with the Command which we plead for, was retained by the Apoſtles, and primitive Church; (to ſav no more) Therefore it is not Ceremonial: And ſo this Law muſt needs be Moral.

To ſay, That the Command is partly Moral, partly Ceremonial; if we reſpect it's ſubſtance, will not hold: For, 1. There is no ſuch other Law. 2. That were to make Confuſion, betwixt Ceremonials, and Morals; which it ſeemeth, the Lord himſelf hath aimed and reſolved to keep clearly diſtinct. 3. What ever be Ceremonial; That which was allowed, and injoyned to Adam in Paradiſe; and wherein we may agree with Him, under the Goſpel, cannot be Ceremonial: For, neither p. 127of theſe States are capable, of proper Ceremonies; but both agree on a ſeventh Day. Therefore, it is not Ceremonial.

The third way, we make out the Morality of this Command, is, By particular conſidering of it ſelf; and here we argue thus:

If it be not onelyonly put into the Decalogue, with the other Moral Commands; but more ſingularly explicated and preſſed even in it then they; then it is certainly Moral; that is, perpetually Obligatory with the reſt, But ſo it is put and ſet down in the Decalogue; and preſſed even more then the reſt of the Commands, as on other accounts, ſo poſſibly on this; becauſe it's Ground is Poſitive, and Men need the more Words about it: Juſt as in the ſecond Command; Ergo, &c. Now, that it is thus put, and preſſed; appeareth theſe ſeveral wayes.

1. It ſhareth of all common Priviledges, with the reſt of the Commands, ſet down in the Decalogue, that were all ſpoken, yea, Written by the Lord immediatly, and laid up in the Ark.

2. It is propoſed, and ſet down in it's Form, both Poſitively; Remember the Sabbath, to keep it Holy (and Negatively) in it thou ſhalt do no manner of work, &c. Whereas all the other Commands, are but one of theſe wayes ſet down.

3. It hath the Particularity in it, that all the reſt have; to wit, To be in the ſingular Number; Thou ſhalt, &c. To ſhew, That it ſpeaketh to every one in particular; Yea though all the Commands, concern all Ranks, yet onelyonly here are Son, Daughter, Man-ſervant, Maid-ſervant, and Stranger, expreſly mentioned, as comprehended in it.

4. There is a ſpecial Equity, holden out here in the proportioning of this time: There are ſix dayes given us, to Labour on; and therefore it is all the Reaſon in the World, that the Lord have the ſeventh: And if this Conceſſion of Gods, of ſix dayes to work on, be Moral, (For all the time is Gods; and we cannot, for our uſe, take any part of i…, but by his grant▪ and there is no other grant: But this dividing and proportioning of Time, betwixt him and us; in which Diviſion too, he hath given us by far, the la…geſt Share: to wit, Six parts of ſeven:) Then muſt the ſetting a part of a ſeventh Day be Moral alſo: And ſo the Command it ſelf; wherein both are comprehended. viz. The ſixth given to us, and the ſeventh reſerved for him: they muſt needs ſtand and fall together: For they mutually put each other: Thou ſhalt labour ſix dayes, and reſt on the ſeventh: Thou ſhalt reſt on the Sabbath▪day, and Labour ſix.

5. This Day is claimed by the Lord, as a thing wherein he hath a ſpecial Propriety: Its the Lords day; for though he did give ſix, yet he reſerved a ſeventh. And can, or dare, any ſay, That he diſcharged that, or diſpenſed it away from Himſelf, to any other? If not, it muſt be His ſtill, and cannot without Sacriledge, be other wayes applyed.

6 Obedience to this Command, is preſſed by an exceeding weighty Reaſon, drawn from Gods own Example, which maketh it clearly Relative, to its firſt Inſtitution. Geneſ 2. Where it is ſaid. That He reſted after ſix dayes Work, the ſeventh Day: viz. the whole ſeventh day, and ſo ſhould we: which is the more effectual, for proving the Morality of this Command: Becauſe 1. I…s a Reaſon that took place, even in innocency, and ſo reſpecteth no Type or Ceremony. p. 1282. It is Univerſal, belonging to all Men, who are God's Creatures: And therefore, ſince the Reaſon is perpetual, ſo muſt the Command be like-wiſe.

7. This Command alone, and beſide all others, is expreſly preſſed in the obſervation of it, not only on Maſters and Rulers for themſelves, but as taking burden on them, for all under them; and within their Families to endeavour the ſanctifying of the Lords day with them, and by them as well as by themſelves; whereby the extent of this Command is clearly and earneſtly holden forth in more expreſs terms, then in any other of all the Commands; though this be implyed in them alſo.

8. The obſervation of it is preſſed and encouraged unto, by a ſpecial bleſſing which He hath annexed to the time ſet a part by himſelf; He bleſſed it, that is, He made and ſtill maketh it uſeful and refreſhing as a ſpecial bleſſing to his people who keep his Ordinances, ſeeking Him therein: this day has a double portion and increaſe, beſide any other day, for his peoples Repoſe, Edification, Comfort, finding of His Preſence, &c. And to ſay now that this Solemn time were not moral, were to rob the Church of a great bleſſing; ſeeing this day, ſet a part by God for his Service, hath the bleſſing, beyond any other day commanded, on it; and in the experience of his People often hath it been found to be ſo.

9. It is ſpecially and ſingularly uſhered in with a Memento, or Remember, which is not expreſſed in any other Command; and, Shall we think, that where God ſaith Remember, there is nothing to be taken notice of; or, ſhall we think, that it ſaith not Remember now as well as then; and if ſo, Who can warrantably forget that which he biddeth remember? which is, not to keep the Seventh day, but the Sabbath holy unto the Lord: And may not all theſe Characters, put together in one Command (ſo many not being to be found in all the other Commands if put together); May not all theſe, I ſay, convince us that it is the Lords purpoſe to have this Command ſtanding obligatory in its ſubſtance to the end of the world? Which is ſo preſſed, that if there be little help from Natures light, to determine the day, or to preſs its obſervation, it may be ſtrongly born in, by the more clear and weighty reaſons.

And ſo we come to the fourth way propoſed for making out the morality of this Command, which is by adducing ſome Arguments drawn from Scripture.

The firſt whereof is, If the Law bind under the New Teſtament, not only in reſpect of its matter, as its natural; nor only as it is repeated in the New Teſtament, but alſo by vertue of the Authority enacting it: then this Law of the fourth Command, though not explicitly determined by nature, and though it were not mentioned particularly in the New Teſtament, muſt be binding alſo, for it hath that ſame Authority: But the firſt is true, and is acknowledged generally by Divines (excepting a few) and is clear by Chriſt and his Apoſtles their citing of it, as ſuppoſing it to be binding: Therefore the laſt muſt be true alſo.

2. Arg. If this Command be founded on moral grounds, then it ſelf muſt be moral: But the grounds on which it is founded are moral: Ergo, &c. 1. It is moral that God ſhould have a ſolemn and chief ſet-time. 2. That he himſelf, and none other ſhould determine that time, ſeeing no other could do it and bleſs it. 3. Theſe reaſons in the Command it ſelf dividing time, into ſix parts of it to us, and a ſeventh part to God; and Gods reſting after ſix days working; with his p. 129making only ſeven dayes in the week, and employing ſix of them to work, &c. theſe reaſons, I ſay, are all moral and binding now as before.

3. Arg. If all moral duties be contained in the ten Commands, then this Command muſt needs be moral: But the firſt is true: Ergo, &c. This Command containeth a moral duty, which is in none of the preceeding Commands; to wit, the ſtinting and determining of the ſolemn and chief time to be ſet a part for Gods worship, to be one day of ſeven. It is true, Time is commanded to be allowed to Gods worship in thoſe other Commands, wherein the duties of worship themſelves are commanded; for, worship cannot be performed more then any other duty, without ſome time; but that the chief time should be ſo much, and ſo often, is onelyonly determined in this Command; from which it appeareth, 1. That an indefinit time of worship, or for it, is not the morality of this Command, becauſe this followeth neceſſarily, as being ſuppoſed needful for the performance of every poſitive duty contained in the other Commands; its morality, therefore, muſt be, The determining of that definit time. 2. We may hence ſee a reaſon why there is no new Command for this in the New Teſtament; becauſe this ſtandeth in the Law; neither are, Thou shalt not Swear, Kill, &c mentioned as new Commands more then this; ſo that, had they not been mentioned in the New Teſtament (as ſome are not) yet had they ſtill obliged: It is juſt ſo as to this; and the reaſon why they are mentioned, may be ſuppoſed to be, becauſe the main fault about them was defect and short coming, but in this it was exceſs, which our Lord alſo regulateth by holding forth the right obſervance of it, and clearing what was wrong, and ſo is ſuppoſed to confirm what he repealeth not.

4. Arg. If it be not free for men to carve out Gods ſolemn chief time of worship at their pleaſure, then is this Command moral (for that liberty is reſtrained, by this Command and no other:) But it is not free for them to chooſe what time they pleaſe, or to carve it out: This ſeemeth to be only queſtionable, which is therefore thus confirmed.

If it …e fr…e to men to carve out what ſolemn and chief time is to be given to, and ſet apart for Gods worship; then, either it is free to them to chooſe no time at all, or it is free for them to chooſe a longer or a shorter then this: But neither of theſe can be ſaid: not the firſt as is clear; not the ſecond, becauſe it will not ſo quadrate with the end; for if the time be shorter, it incroacheth on Gods due; if it be longer, it incroacheth on Gods conceſſion of ſix dayes to work in. If it be shorter, it incroacheth on Gods due (as is ſaid) and our ſouls good; if longer, it incroacheth on our temporal calling; and, Can any reſtrain man when God giveth him liberty?

Again, If it be free to men ſo to cut and carve at pleaſure, on the ſolemn and chief time for Gods worship, its either free for all men together to agree on a day, even one and the ſame; or its free for each Country, or each man, to chooſe what day they pleaſe: but neither of theſe are either poſſible or practicable to edification: therefore muſt the day he determined to them: and if ſo, then ſure by this Command: And ſo its ſtill binding, and cannot in that reſpect be altered without ſin, which was the thing to be proved.

5. Arg. That there is a morality in a ſeventh day, we may argue from four famous and main Witneſſes.

The 1. whereof, is the general practiſe of all Chriſtians (I ſay nothing of Heathens,) Apoſtles, and generally all in the primitive times, have ever thought that one day of ſeven is to be obſerved, and have in leſs or more accordingly obſerved it.

p. 1302. As the practiſe of all, ſo the Judgment and opinion (which is often more ſound then mens practiſes) of all, doth confirm it: Was there ever any Churches that did not in all their Catechiſms and Canons, take in this fourth Command with the reſt? do not all Writers, who comment on the Decalogue, comment on this Command, and urge the ſanctifying of the Lords day from it?

3. Take mens Conſciences for a third Witneſs, and it will be found that for no ſin, do they more frequently and more ſharply challenge, then for Prophaning of the Lords day: The Conſcience directly making uſe of this Command, and of the Memento, and other reaſons in it for aggravating of that ſin, when yet it will ſay nothing for the Seventh day; but this firſt-day of ſeven it preſſeth moſt exactly, neither will any reaſon alleaged againſt its morality quietit; and the more tender that Chriſtians be, the more will they find a preſſure of Conſcience for obedience to this Command; and the more eaſily will they be convinced of, and ſadly challenged for the leaſt breach of this Command.

4. Gods Diſpenſations of Bleſſings or Plagues, eſpecially in ſpiritual things, bear witneſs to this Truth: Doth not experience tell us, that thoſe who make moſt Conſcience of keeping this Command, are often, yea, ever the moſt thriving Chriſtians as to univerſal holineſs and tenderneſs, and moſt near and intimate Communion with God? and will not the unſutable ſanctification of but one Sabbath, or the interruption of their wonted ſeriouſneſs therein, giuegive them a ſore backſet? and on the contrary, doth it not appear that thoſe who are groſs and untender in this, are often groſs and untender in all manner of Converſation, and are followed with ſpiritual plagues of hardneſs, deadneſs, and Hypocriſie at the beſt, or elſe fall into groſs outward acts of prophanity, or into errours in judgment, which are the bad and ſad effects of prophaning this day, on them who prejudg themſelves of the bleſſing of it; and if the bleſſing of this Law continue, muſt not the Law it ſelf be moral and perpetually binding? the obedience whereof, hath this bleſſing perpetually more or leſs annexed to it, as the prophanation thereof hath uſually Plagues, at leaſt ſpiritual.

There are ſome Objections that are moved againſt the morality of this Command; I ſhall ſpeak to three of them which are moſt inſiſted on.

1. Obj. This Law is not mentioned, as being renewed or confirmed, in the New Teſtament.

Anſw. 1. It's Authority dependeth not on the mentioning of it ſo in the New Teſtament: the Law is Gods Word, and hath its Authority as well as the New Teſtament.

2. What i… ſome other clearly moral and binding Law had been omitted, or not mentioned in the New Teſtament, as there ſeemeth to be no palpable and expreſs Command againſt Images, though there be againſt will-worſhip; ſure, it is enough that it is not repealed in it, ſo it is here, as is ſaid.

3. Sundry other poſitive Laws are binding, which are not mentioned in the New Teſtament, ſuch as theſe, For a man not to Marry his Siſter or his Aunt. &c.

4. It will be found on the matter to be confirmed, when we ſhall ſee what warrant there is for the Lords day, which is one of ſeven, and yet is clearly holden forth in the New Teſtament: But this Command, as alſo that relating to Idolatry▪ p. 131are ſo little mentioned, becauſe the Jews, after the Captivity, were not ſo much in the defect of obedience to theſe Commands, but were rather diſpoſed to a ſuperſtitious exceſs, which maketh Chriſt often rectifie that abuſe of the fourth Command, but never to annull it. The third Command alſo anent Swearing, might be ſaid to be abrogated, becauſe it is not ſo poſitively aſſerted in the New Teſtament.

2. Obj. The Apoſtle, Rom, 14. 5, 6. Gal. 4. 10. and Col. 2. 16. ſeemeth to caſt away difference of times, eſpecially of Sabbath days; which could not be, if this Command were moral.

Anſw. The Apoſtle cannot be underſtood ſimply to caſt away the obſervation of all days as a bondage, and ſo to make all times alike; For 1. That would contradict his own practiſe, and the practiſe of the other Apoſtles: for it is clear that they differenced the firſt day of the week from other dayes, and one day in ſpecial is called, The Lords-day, which other dayes of the week are not. 2. It all times be alike ſimply, and all making difference be there reproved, then could there be no time ſet apart to be obſerved by men, to the marring of that indifferency; and if ſo, then hath the Chriſtian Church been ſtill in a palpable groſs ſin; for if the keeping of a day by vertue of Gods Command, marr that indifferency, much more will the keeping of a day by mans command, and ſo there could never be a Sabbath. 3. We muſt therefore underſtand theſe places not as caſting all days and times ſimply, but ceremonial and Jewiſh days, or dayes invented by men, becauſe the ſcope of the places runneth that way, viz. againſt the bringing in of ceremonial worſhip as neceſſary, which while ſome weak ones, not yet ſufficiently informed, did ſtill practiſe, as Rom. 14. the Apoſtle would not have them haſtily condemned in days, more then Meats; yet is there ſtill a difference betwixt Bread and Wine in the Sacrament of the Supper and other meats, which this diſcourſe of the Apoſtle taketh not away; ſo is it in dayes. And in theſe Epiſtles to the G…latians and Coloſſians, he ſpeaketh of dayes, and not (as would ſeem of the weekly Sabbath, which is ordinarily called a day) as taking in all the extraordinary Feaſts of the Jews, which is the more probable, becauſe the ceremonial Law was preſſed on them as ſtill neceſſary, by falſe Teachers: or he ſpeaketh of mere Jewiſh dayes, and ſo of the ſeventh day which they kept; for it is of ſuch obſervation of dayes as was ſinful, and brake them off from Grace and the Goſpel, as other ceremonies did; that he ſpeaketh of: but that cannot be ſaid of all dayes, or of keeping one day of ſeven: Therefore this cannot be meaned there.

3. Obj. The fourth Command preciſely commandeth the ſeventh day from the Creation to be kept; but that is not moral; therefore, neither is the Command ſo.

Anſw. This Objection goeth upon that miſtake, as if the very ſeventh-day were ſtill commanded in it. as the main ſubſtance of it, which our next diſcourſe on the true ſcope and meaning of the Command will clear; ſo that if a ſeventh-day, and not that ſeventh-day be commanded as the main ſubſtance of that Command, that Objection falleth. 2. There is a difference to be put betwixt the mandatory part of the Command, and what is further added for preſſing the obſervation of it, or for explaining its meaning▪ The precept ſtrictly is, Remember the p. 132Sabbath day to keep it holy: It ſaith, Remember the Sabbath, or the Holy re… ▪ what-ever day it ſhall be on; and ſo it is ſaid in the cloſe, that, He reſted the ſeventh day, but that, He bleſſed the Sabbath: Drawing it ſtill from the ſeventh preciſely, to the Sabbath: Even as in the ſecond Command: This is, 1. commanded in ſpecial, that no Image be made, then. 2. This in general, that all Gods Commandment concerning his worſhip, even ſuch as were Ceremonial, for the time, should be obſerved with whatever others should be given: So here this fourth commandeth expreſly one of the ſeven; becauſe the Recurrency of that time is bounded: and generally, whatever ſeventh the Lord shall be pleaſed to pitch on.

We have ſaid the more on this, becauſe it doth not only clear the true ſcope of the Command, but sheweth the neceſſity of the obſervation of that time, which the Lord hath ſanctified for himſelf. 3. We should put a difference alſo betwixt Ceremonial and Mutable: All the Judicial Laws are Mutable; and the Decalogue it ſelf, in reſpect of its Curſe; and as it was a Covenant giving life, is actually changed and abolished: Yet is not for that to be reputed Ceremonial, and not Obligatory: (Though all Ceremonials be mutable, yet all mutables are not Ceremonial.) Beſides, this change is not in the matter. Why may not therefore, the ſeventh day in order, (which was obſerved from the Creation, to the Reſurrection of Chriſt,) be changed to the firſt day of the week, which is a ſeventh day in number ſtill, without abolishing the morality of the fourth Command?

Amongſt other things in this Command, there is more expreſs mention, of the whole Families joyning in this duty, then is in other Commands: Therefore it being a concerning-duty to us; and a ſpecial thing included in the Command; we shall ſpeak to that Point concerning Family worship, (before we ſpeak of the ſecond general propoſed about the particular morality of this Command, and the meaning of the words of it,) that ye may ſee, that it is no invention of Men; when ye are called to it, and when it is preſſed upon you.

We shall here, 1. shew you, that, This Command holdeth forth a Family, or Domeſtick Worship. 2. We shall confirm it more largely from other Scriptures, and grounds of Reaſon. 3. We shall shew, wherein it conſiſteth in particular, and on whom it mainly lyeth to be diſcharged. 4. We shall shew the advantages, of conſcientious diſcharging of it, and the Prejudices of neglecting it, with the Aggravations of that ſin.

That there is ſuch a thing as Family-worship, included in this Command, will be clear, by conſidering, 1. What worship to God in general is. 2. What Family-worship is. 3. What this Command requireth

1. By worship, is underſtood ſome Tribute payed, by the reaſonable Creature to God, as the great and ſoveraign Lord Creator; whether it be immediatly and directly payed, and performed to him, as prayer and praiſe; or for him and at his Command, and for his honour, as preaching, hearing, and receiving of Sacraments; which are worship, when rightly gone about. In a word, we call that worship, more ſtrictly and properly, which is a duty of the firſt Table; and cometh in as commanded in it, for the honour of God, and not for our own, or others external profit; which, though commanded in the ſecond Table, cannot be ſo properly called worship, much leſs Immediate - worship. Thus, Teaching others the Duties of Piety, may be worship, when teaching the Duties of any other ordinary calling, is not.

2. We call that Family-worship, which is to be performed, by ſuch and ſuch Relations; or by all the conſtituent members of the Family jointly: And ſo it differeth p. 1331. From ſecret or ſolitary Worship, which one performeth alone to, and before God. 2. From publick Worship, which one performeth by joyning in a Congregation of many Families together. 3. From that worship performed occaſionally, in mutual fellowship amongſt Believers, or profeſſors of divers Families: For 1. That may not be ordinary as this, nor ſo frequent. 2. That is free to this or that Believer, as they shall chooſe; or as occaſions do caſt them to be together. This is not at choice, but is neceſſary, as to the ſame perſons. 3. This is performed by vertue of domeſtick relations, and not of Chriſtian only. 4. This may have, and should have an Authority-Domeſtick in its regulation; For a Maſter of a family, may authoritatively command the members of the family, to pray, keep the Sabbath, &c. and may ſuitably correct for the neglect of thoſe duties; whereas that other is by Chriſtian Communion, and Admonition onelyonly.

Ye will ſee this Family-worship clear: 1. By conſidering the Jews eating of the Paſs-over: Where there was, 1. Secret worship, no queſtion apart. 2. There was publick-worship; a holy convocation the firſt day, and the laſt: But 3. There was peculiarly a Family-worship; or, if the family was little, two joyned together, for eating the paſs-over within the Houſe, wherein all the members of that family; or of thoſe two little families that were circumciſed were neceſſarily to be preſent, and to be joyners: this is Family-worship.

2. By conſidering, Pſalm 101. compared with other Scriptures, where ye have 1. David mentioning his private carriage, and longing for God, and walking in a perfect way. 2. His publick carriage as a Magiſtrate in cutting off the wicked from the City of God, as ye have. 3. Elſewhere his publick-worship, as Pſalm 122. 1. and 2 Sam. 6. 4. His fellowship with all the Godly, being a Companion to them that feared God, Pſalm 119. verſe 63. Yet fifthly, and laſtly: Ye have a walk within his Houſe with a perfect heart, mentioned there as contradiſtinct from all; which muſt infer ſome religious performances of duties, or exerciſe of worship in his Houſe in reference to that ſtation, as well as in private or in publick, yea, a joynt-exerciſe, becauſe it is ſuch an exerciſe as he performed onelyonly at home in his Houſe; whereas had it been praying for them, or any thing, that otherwiſe he might have done apart: he needed not go home to them, for performing of it: Yet, 2 Sam. 6. verſe 20. when the publick worship is done, he goeth home to bleſs his Houſe; which manifeſtly sheweth a peculiar duty performed by him, in his Family, according as he reſolved in that 101. Pſalm.

3. It will yet further appear, that there is ſuch a thing, and ſome way, what it is; by conſidering Zach. 12. from verſe 10. to the laſt: where there is, firſt, A publick mourning of the whole Land. 2. Of ſeveral families together: Families shall mourn then. 3. Families apart. 4. Their Wifes apart, and ſo every particular Perſon in ſecret. In which place, it is clear, 1. That there is a worship of families, beſides publick and ſecret worship. 2. That, that worship includeth the ſame duties, jointly performed by the members of the family, which Perſons in ſecret perform▪ and ſo Family-worship, will be a worshipping of God, (beſide what is in publick and ſecret,) in a Domeſtick and family-relation, jointly.

Thirdly, That this Command requireth ſuch a family-worship diſtinct from publick and ſecret, and ſomething to be performed in worshipping of God amongſt perſons of related, which is not required of others▪ may thus be made out.

1. The thing called for in this Command is certainly worship, yea immediate worship; it being a Command of the firſt Table, and ſuch a thing as the ſanctifying of the Sabbath.

p. 1342. This Command taketh in all Domeſtick▪Relations, Parents, Children, Son… and Daughters, Maſters, and Servants, Men or VVomen, yea and Strangers that may be for the time, or on that day, ſojourning there; theſe are all conſtituent Members of a Family.

3. The thing required of them is not ſimply reſt from labour, for 1. That is commanded for the Beaſts (leſt men ſhould be hindered from or interrupted in their holy reſt by their waiting on them) and none will ſay, we hope, that there is no more required as to Children or Servants, then as to the Beaſts. 2. Under the Negative, Thou ſhalt do no work, is included the Affirmative, Thou ſhalt ſanctifie that day to the Lord. 3. The ſame Duty is required of all alike (in ſome reſpect) thou Father, and thou Son, thou Maſter, and thou Servant, and if worſhip be called for from the Father, and Maſter, for the ſanctifying of that day, ſo it muſt be alſo from the Child and Servant.

4. The manner of performing this Worſhip of ſanctifying the Lords day in Holy duties, is required not only to be in publick, nor only in ſecret, but by the Members of each Family joyntly, and apart from other Families.

For 1. It cannot be underſtood to require worſhip only in publick together▪ becauſe 1. there may be in ſome caſes no acceſs to publick worſhip, and yet the Command of ſanctifying the Lords day lyeth ſtill on, and no doubt by Families. 2. Waiting on publick worſhip is but one piece of ſanctifying the Lords day, and that but in apart of it; therefore there muſt be ſome other thing included here. 2. It cannot be underſtood of the Maſter of the Family, his putting the Members of the Family ſeparatly to ſeek and worſhip God, and of his own going about Holy duties himſelf apart.

For 1. Though that be worſhip, yet is it not worſhip from perſons in ſuch a Relation or Family▪worſhip, more then if they were not in ſuch a Relation, or of ſuch a Family; and though it might be ſaid that ſuch and ſuch perſons ſanctified the Sebbath, yet could it not be ſaid that the Family as ſuch did it; even as Families or perſons ſeeking God in ſecret, could not be exonered thereby, as to their being in the Congregation; nor their ſerving of God be ſo accepted as Congre; gational ſervice. if they met not together when they might: Juſt ſo it is here▪yea as it lyeth, by this Command, on a Congregation and a Miniſter to ſanctifie the Lords day, and to come together for that end; ſo doth it lye on the Family and Maſter of it.

2. By this Command there is more required then ſecret or ſolitary ſanctifying of the Sabbath, even a peculiar ſanctification of it within one Family diſtinct from another: I ſay▪ 1. more then ſolitary worſhip, becauſe the Lords ſaying thou, without repeating Son, Daughter, &c. had been ſufficient to have laid it on all ſeparately for themſelves; the enumeration therefore of the whole Members of a Family muſt import ſome other thing, for the former is implyed in all Commands, as Thou ſhalt not kill, that is, as far as in thee lyeth, thou nor thy Son, &c. There muſt I ſay, be ſomething more underſtood by the peculiar enumeration preſſed in this fourth Command. I ſay, 2. Even a peculiar worſhip, becauſe it's ſomething laid on by this Command which is holden within Gates or doors, and neither goeth to the Congregation, nor to the perſons of other Families, at leaſt ordinarily, but reacheth the Members of ſuch a Family who are within ſuch a p. 135Mans Gates or Doors; therefore it muſt be a diſtinct Family-worſhip mainly performed by that Family together.

3. The thing required here is not only worſhip ſimply, but worſhip as from a member of ſuch a Family; therefore it is not ſolitary worſhip: for ſeeking of God and moral duties in ſecret ſtill agree to perſons in all places and Families alike▪ but this draweth a line as it were betwixt Families, and ſo divides one Family from another; yet maketh the duty more obliging to theſe within ſuch a Mans Gates or Doors, then others without Doors; therefore it muſt be joynt-worſhip: for apart, or as concerning ſecret worſhip, all are every where alike obliged.

4. If by this Command ſomething more in the worſhip of this day be required of a perſon that is a member of a Family, in reference to that Family, then there is required of one who is not a member of ſuch a Family, or is required of that perſon in reference to another Family whereof he is not a member; then it requireth a diſtinct Family-worſhip, for no other thing can be underſtood, but a joynt going about the ſanctifying of that day in a ſtricter and nearer way of Communion amongſt the members of that Family, then with perſons and Families in and to whom they are not ſo intereſted and related.

5. If ſecret and publick worſhip were onelyonly required in this Command, then ſhould we equally and alike ſanctifie the Lords day with other Families and perſons, not of that Family whereof we are members; for in theſe we joyn alike for them and with them, but there is ſome peculiar thing required here, which will not agree to be performed by all alike; therefore it is Family-worſhip that muſt be here required.

6. This Command requireth of Maſters, (ſuppoſe them to be Miniſters, or Magiſtrates) another way of ſanctifying the Sabbath, and worſhipping of God, in and with their Families, then it doth in reference to other Families; the Command being ſo particular to him, and to all that are within his Gates or Doors, and members of his Family, ſpeaketh this clearly. But except it be joynt going about of duties with them, there can be no other thing underſtood to be required: for, 1. One may exhort another. 2. All come in publick together. 3. By the Maſters example after the publick, they all withdraw (or ſhould at leaſt) to ſecret exerciſes. 4. Magiſtrates and Miniſters may Command other Families to ſanctifie that day; What is peculiar then, as to their own Families, but to joyn with them in duties of worſhip?

7. If there were not Domeſtick-worſhip required on this day, then except it were in publick, Members of a Family could not converſe together; for they cannot converſe together in doing their own works, or in ſpeaking their own words, their fellowſhip therefore muſt be in exerciſes of worſhip, and ſo that muſt needs be required in this Command.

8. Some other thing is required by this Command, of a member of a Family which ſeeketh God, then of a perſon in an heatheniſh Family; or ſome other thing is required from ſo many perſons joyned together as members in one Family, then from ſuch perſons ſuppoſe them to be ſcattered from one another, amongſt heatheniſh Families; certainly where Husband, Wife, Children, and Servants are Chriſtians, and Profeſſors of the ſame true Religion, there is ſome other p. 136thing required of them then where onelyonly the Husband, the Wife, the Child or the Servant is ſo; but if they were ſcattered and became parts or members of diverſe families among Heathens, they would be obliged to ſeek God apart; therefore no leſs, but much more is joint-ſeeking of God required of them, when they are united together as members of one family.

9. This Command (when it mentioneth all within his Gates or Doors) requireth ſome other thing of a Maſter when at home with his family, then when he is withdrawn from them: But a Maſter at a diſtance may command all in his family to worship God, and pray to God for them, and ſo may they all if they were ſcattered, worship God ſecretly; therefore when they are together, there is ſome other thing required of them by this Command, which is, no doubt, To worship God together.

10. The duties that are to be performed on this day will require this; ſuch as inſtructing one another, exhorting, admonishing, comforting, ſtrengthening one another, and talking to, or conferring with one another, of the Word, Deut. 6. verſe 7. 8. Which cannot be denied to be duties called for on this day; and yet they cannot be done but by joint concurring together in that work, and therefore it concludeth ſtrongly that family-worship, at leaſt on the Lords-day, is commanded here; and if families be called to worship God jointly on the Lords-day by the worship competent for that day, then by proportion are they alſo called to worship him jointly on other dayes by the worship ſuitable to them, there being the like ground for all.

11. And laſtly, that which is required of families, is ſuch a worship as ought to be performed by them, ſuppoſing there were no publick worship, nor yet any other family, worshipping him in the World. So Joshua reſo…veth, Chap. 24. 15. I and my Houſe will ſerve the Lord, and ſanctifie His Sabbath (that being a ſpecial piece of His ſervice) what-ever ye will do: but if there were no worshipping of God in all the World but in one family, then ought that worship to be joint according to that ſame word of Joshua's, I and my Houſe, otherwiſe we behooved to ſay, that there might be a plurality of worshippers of God in the World, and yet without any joyning together in worship, which were in it ſelf abſurd, and contrary to Joshua's Religious Reſolution.

It being thus made out by this Command, that there is ſuch a worship as family-worship, and that it is commanded, we shall conſider in the next place, how the Scriptures do otherways hold it out.

1. Then conſider, that where the Scriptures ſpeak of eminently Godly men, they ſpeak of them as making conſcience of this, and take notice of their honouring of God in their families as a ſpecial part of their eminency; So Abraham, Geneſ▪ 18. verſe 19. Joshua. 24. 15. Job in the firſt Chapter of his Book, and David Pſalm 101. are noted: It muſt then be a commanded and commendable duty, which is ſo particularly remarked in them.

2. Ye will find it almoſt in all parts of Scripture, as Geneſ. 18. Exod. 12. Dout. 6. Joshua. 24. Job 1. Pſalm 101. and Pſalm 30. At the Dedication of Davids Houſe, which was not ſure, without ſome peculiar worship and craving of Gods bleſſing; even as in other caſes, thoſe who had builded Houſes were to Dedicate them, or to Conſecrate them, and wherefore? becauſe they were hoven in a manner, and as it were offered to the Lord, for ſeeking and worshipping Him in them: So, Altars▪ Numb. 7. 84. were ſaid to be Dedicated when they were ſet apart for Gods ſervice, and Conſecrated for that uſe. So Nehe…. 12. 27. the Walls were Dedicated, and the Levites brought out for that end; which Dedication▪ no doubt, had a Religious uſe▪ p. 137and, Will any think that they began with Prayer or praiſe as David did, and left off ſuch Exerciſes afterward? ſee alſo 2 Sam. 6. 20. where mention is made o… Davids bleſſing his Houſe. Eſther and the Maids of her Houſe, and the reſt of the Jews in their ſeveral Families, faſted and prayed. We ſee it ſpoken of by the Prophets, as Jer. 10. ult. and Zech. 12. 12. and that as a Propheſie of the Converts carriage under the New Teſtament. We find it alſo mentioned. 1 Tim. 3. 4. and 5. v. 8▪ and Titus 1. 6.

3. Ye will ſee it thus practiſed and preſſed before the Flood; God was honoured and worshipped in families after it (before the Law) by Abraham, Iob, and others in their Families; under it, there was the Obſervation of it, and that by peculiar Ordinances, as namely, by the Paſsover yea, it is mentioned, and that moſt expreſly in the very Law, as is ſaid; it was kept up under the Captivity, and after the return renewed by Zachariah eſpecially; yea, it is alſo renewed in the New Teſtament, whereby it appeareth to be of very ſpecial Obſervation; from all which it is not a little commended to us.

4. If we conſider the many wayes whereby the Scriptures preſs this duty, it will be found that there is hardly any duty more cleared and preſſed then it. Its preſſed: 1. By Command? 2. By examples of Godly-men held forth as Paterns for imitation. 3. By promiſes made to it, and 4. By bleſſings conferred on the conſcientious practiſers of it, Geneſ. 18. Deut. 11. verſe 18. 19. 20. 21. 5. As evidencing ſincerity, Geneſ. 18. Ioshua 24. 6. As making Folks lyable to the curſe and wrath of God when neglected. Ierem. 10. 25. 7. As a fruit of the Spirit, and as a companion of true repentance, Zach. 12. 8. As a ſpecially commending and adorning qualification of perſons that have it and ſcandalous where it is wanting; and as declaring one unmeet for publick charge, Gen. 18. 1. Tim. 3. 4. Tit. 1. 6.

Hence the Argument runneth ſtrong, That duty which in Scripturs is commanded, by many examples commended, and by other motives preſſed, the neglect whereof bringeth guilt and offence upon the perſons neglecting; is no doubt a neceſſary duty, but Family-worship is ſuch: therefore it is a neceſſary duty.

1 That it is commanded, what we have ſaid from this fourth Command may ſufficiently make it out, yet we further add, Deut. 6. 7. 8. and Deut. 11. 18. 19. In which two places it is clear that obſerving of the Law, is not onelyonly to be ſtudied by a Maſter of a Family himſelf alone, but that the Religious duties of frequent ſpeaking of it, diligent teaching of it, whetting and preſſing of it on his Family, are to be performed by him; yea, it is to be written on the poſts of his Door, to shew that Religion muſt be in the Family, and in all that enter into it, even as car ying the word on the fronlets betwixt their eyes, was to mind them of the peculiar and particular ſanctification that was called for from them.

2 That it is commended by examples is clear in Abrahams, who d…aleth both with Children and Servants in the Family, and that in things concerning the worshipping of God, as well as in things concerning his own particular affairs: He circumciſed them, and commanded; yea, charged them to ſerve the Lord, whi…h cannot be ſuppoſed to have been done without other duties of worship. And in David…, 2. Sam 6. 20. Who when he has been at publick-worship goeth home to ble…s his Family, which was certainly to go about ſome Religious duty with them, as he had been doing with the people in the publick; in the one he behaved him…elf as King, in the other as a Governour and Head of his own Family in particular; and had it been only to pray for them, that might have been done elſewhere then at home; but it denoteth the changing of publick worship (wherein he had bleſſed p. 138the people as a publick man, as a Prophet and godly King, and had joyned with them v. 18.) into Family duties. Wherein he goeth to concur with them; Intimating that a Holy Solemnity ſhould be partly ſpent in publick, and partly in Familyduties, without neglect of ſecret duties: beſide that in Pſal. 30▪ and Pſal. 101. it is clear; and appeareth to have been alſo practiſed by all that built houſes, who did Dedicate them, and that not without Prayer, as is manifeſt by Davids Dedication of his, Pſal. 30 as is ſaid, Job's example likewiſe maketh it out Chap. 1. where there are 1 Sacrifices in his Family, as well as for his Family. 2. He ſendeth to ſanctifie them who were abſent, that is, to put them in a readineſs for joyning with him in that ſervice with thoſe that were at home, which he needed not to have done had they been beſide or preſent with him: Yea 3. when he cannot do it perſonally, he will do it by another, that God may be worſhipped by them all, ſome way together.

3. I ſay the neglect of it is ſadly threatned as Jer. 10. v. ult. Pour out thy fury on the Heathen that know thee not, and on the Families which call not on thy name▪ If not worſhipping of God in Families, be a Character of a Family appointed to deſtruction, and be threatned with a Curſe, then prayer-worſhip in Families is a neceſſary duty; for it's clear from that place, 1. That by calling on Gods Name, is meant Gods worſhip in general; and prayer in particular, which is a ſpecial part of it▪ 2. That by Families are meant particular▪ Societies and Companies whether leſſer or greater that want this worſhip, and ſo are the Objects of that Curſe.

Obj. If it be ſaid, that by Families there, are meant People and Nations, yea (comparing this place with Pſal. 79. v. 6,) Heathens that called not on God. Anſ 1. That doth confirm the Argument: for if Heathens, whether Kingdoms or Families be deſcribed by this, that they call not on God; then ſtill it muſt be a Heatheniſh Kingdom that has not publick worſhip, a Heatheniſh perſon who wanteth ſecret worſhip, and ſo a Heatheniſh Family that wanteth Family-worſhip. 2. The Curſe here is not threatned to Families as Families, but as ſuch Families that call not on Gods Name, therefore it reacheth them: for, à quatenus ad omne, &c. So then what ever profeſſion Families have otherwayes, if they want this duty they are thereby laid open to the Curſe. 3. It is all one upon the matter whether by Families be meant Societies leſſer or greater: for if it be a fault in Nations to neglect Gods worſhip, and if the neglect thereof bring a Curſe on them, will it not be a fault in particular Families, and bring a Curſe on them? 4. Families cannot be excluded, ſeeing they are expreſly named; though more be included, to wit, that the Curſe cometh on multitudes of Families, or upon Nations made up of Families. And we conceive Families to be particularly named, 1. To ſhew that the Curſe will reach all Societies leſſer as well as greater, who have this Character. 2. Becauſe Nations are made up of Families, and becauſe there is ſibneſs (to ſay ſo) betwixt the carriage of families in religious worſhip, and the carriage of the whole Land. 5. The comparing of Jeremy 10 with Pſal. 79 will not enervate any of the places; but, when put together, they ſhew that the Holy Ghoſt doth mean both Families and Kingdomes, and that what is implyed in the one place is expreſſed in the other, to ſhew that God will have both publick-worſhip from whole Kingdoms and Family-worſhip from particular Families as parts of theſe Kingdoms. 6. The ground whence the C…rſe is derived, is becauſe that ſuch a Society neglecteth ſuch a duty, and p. 139therefore how-ever we expond the place and the word Family there, it will hold of all Societies in general.

4. I ſaid that the having of Family-worſhip is looked upon as a ſpecial qualification, and the want of it as a ſcandal and offence, for. 1. Who are to be admitted Elders or Deacons? Is it not ſuch who have this qualification of Ruling their own Houſes well? 1, Tim. 3. v. 4. Tit. 1. 6. (yea even Widows, 1 Tim. 5. 10. are to be tryed by this, that they have brought up Children, no doubt Chriſtianly and Religiouſly, which can very hardly, if at all be, without worſhipping of God with them) 2. If that qualification, to wit▪ Ruling their own Houſe well, be found to be wanting, they are accounted to be unmeet to rule in Gods Houſe, 1 Tim. 3. 5.

Whence we may reaſon thus: That which caſteth a man as unmeet for bearing Rule in Chriſts Houſe, how-ever otherwiſe he be qualified, is an offence and a ſcandal; but the want of Family-worſhip doth that; therefore the want of it is a ſcandal.

In theſe places it is clear, 1. That Ruling of their own Houſe is meant not only in outward and temporal things, but alſo, if not mainly, in what concerneth the honour, ſervice and worſhip of God; for 1. it's the Ruling of Servants and Children together, 1 Tim. 3. verſe 4. 5. Now it is clear that Children are to be brought up in the fear of the Lord, 2. It's a Ruling that commendeth them as gracious, which no Ruling in temporal things will do; ſeeing many meere natural men, are wiſer in their own Generation that way, then the Children of light. 3. Many much leſs fit for Ruling in theſe things, may yet be fit to Rule in Gods Houſe, as experience cleareth. 4. Theſe words, having Children in ſubjection in all gravity, ſpeak out a Chriſtian and Religious Rule and order to be kept in the Houſe or Family in reference to a Religous end, which 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 p. 140then 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 its 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. Its 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.

p. 141Add 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 add more ſtrength to it, as to make it more neceſſary and leſs elective, more frequent and leſs occaſional, and to be now by Domeſtick rules authoritatively regular for edification, which cannot ſo be by the ſimple tye of Chriſtian Communion.