Practical Exposition of the Ten Commandments, Lecture 5 (1 of 3)

Practical Exposition of the Ten Commandments · Lecture 5 (1 of 3)

p. 187The Fourth Commandment.

Exod. 20. v. 8, 9, 10, 11.

Remember the Sabbath-day, to keep it Holy: Six days 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, nor 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 days 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 and Hallowed it.

THe Lord in his infinite Wisdom 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 only true God should be worship'd: The 2d. stinteth and limiteth men to that worship alone which he perseribeth: The 3d. Commandeth p. 186Reverencing of him in all his Ordinances, and a reverent manner of going about them.

This Fourth pointeth out the Time which most solemnly the Lord will have set a-part 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 only that spent in worship (there being no exclusive determination of exercise 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 acknowledgment 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 days 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 than 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 ayming somtimes to darken the meaning of it, somtimes to loose from the strict tye of observing it, and that not only 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 days, 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 God's 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 than in any of all the rest; So it will be necessary before we can speak to the p. 188practical part of piety comprehended in it, concerning the sanctification of the Christian Sabbath, or Lord's 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 Lord's 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, than 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 a-part and sanctifying of a portion of time, as it is limitted in the fourth Command, for God's 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 than 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 or 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 than 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 worship 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 p. 189which 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 desires 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-natural 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 Fourth Command is moral; the one may be, and is abolished, because another is brought in its roome: The other, to wit, the Command may stand, and doth stand, because it tyeth morally to a Seventh day, but suc … 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 then possibly have had something ceremonial in that Seventh day, or in the manner used of sanctifying that Seventh day which now is gone as double Sacrifices, &c. or in its reasons whereby it is pressed; (as there is somthing 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, nor did ever exspire by any other thing succeeding in its place, then it must p. 191needs 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 hurtful 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 Lord's day, in its place; but that doth rather qualifie the Command than repeal it; for 1. It saith that a day is moral and necessary. 2 It saith a day of seven is moral and necessary, which is all we 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 it's 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 Commandement, but what day as to its order, first, second, or seventh doth not, because the first cometh in immediately upon Religion, God's 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 shall 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 p. 190of 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, Gen. 2. beginneth … with the very first seventh after the Creation; then it is spoken of Exod. 16. before the Law was given; then Ezod. 20. it is contained expresly 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. Psal. being peculiarly intituled a Psalm or Song for the Sabbath day: The Prophets again do not forget it, see Isa. 56.58. Jer. 17. and Ezek 20.22. In the New-Testament the sanctifying of a day or Sabbath is mentioned in the Evangelists, Math. 24.20. Luk. 23.56. Act. 13.14, 15, 21. & 20.7. in the Epistles, as 1 Cor. 16. and in the Revel. chap. 1. v. 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 it; 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 priviledge that God gave to his people, Exod. 16.29. Neh. 9.14. & Ezek. 20.12.4. 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. Neh. 13. Jer. 17. & 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. & Revel. 1.10. 7 The duties of it are particularly set down, as Hearing, 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 p. 192knowledged by the People to be His whole; they say Thine holy Sabbath, which property is asserted of that Holy day, as being Gods; besides other dayes, Rev. 1.10. And 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 than Temporary in this Duty of setting a Seventh day apart 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 & set apart 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 it was intimated as necess …ry. 3. In the giving of the Law it is remembred, and 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 about 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. 1.10. Which places will fall in to be considered particularly when we come to the last 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 in the 66. Chap. of Esaiah v. 23. The second is in Ezekiel's Description of the New 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-apart time of the Gospel, under p. 193the Name of Sabbath which then 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 than the same Services by vertue of the second; which none will 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 of the 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, nor so set apart into a parity with it, than 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 fundry 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 Mini …try, 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 Moral things there being expressed and Prophesied of, under the names of the Old-Levitical-Services; yet could not a Warrant p. 194be inferr'd from them for these, (and that Jure Divino) if the things were not Morally to bind, which were so signified.

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 foretold as a piece of worship under the New-Testament, Ergo, &c.

The third place is Matth. 24. v. 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 apart for God's 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 till 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 griev not to Travel any day: but his words imply the just contrary, that there was to be a solemn Sabbath. 4. He mentioneth the Sabbath-day only, and not 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 p. 195the 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 faith, 1 Thes. 2.16. Wrath had come to the uttermost, and who were not infirm but malicious, 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 there-about, 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 only, 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 wayes.

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. 25.1 …. 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-Testament 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.

p. 196For which we should look first to that place, Matth. 5.17. Where our Lord in a special manner intendeth to vindicate the Moral Law, and to press holiness in Moral Duties upon His Hearers, even in another sort than the Pharisies did: Think no … (saith He) That I am come to destroy the Law and the Prophets, I am not come to destroy, but to fulfill; Verily he 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 a Transgressor of that, and especially of this Command in it (for that Sermon in Mathew cometh in, in order after His being challenged for breach of Sabbath, Joh. 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 Pharisies did. 2. It was the Moral law especially, which the Pharisie s 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 Pharisies 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 praeoccupie and rectifie amongst His Hearers, requireth this: for many of them sancied 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 and 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 Commandements, 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 Ceremoni …ls, but rather foretold the Abolition of them, as he did of the seeking and worshiping of God in the Temple at Jerusalem, &c. Yea when he cleareth the Doctrine of the Sabbath from the Pharisies 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.

p. 197A Second place, Confirming the whole Decalogue (or rather Asserting it's 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 only it; nor that could be pleaded for, by James, on such Grounds, on such a time,) and it being also clear, That he giveth to all those Laws, which the Lord spake at that time, alike Authority; (other-wise, 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 4th. Command, being one of the Ten, must be of equal authority with t he 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 flowed 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, reducable 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 there should be nothing in it, that's needless, superfluous, or that might have been 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, other-wise some-thing 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 p. 198this 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 sub-joyned to some other; as the Servants and Beasts resting, is sub-joyned to this. 5. It would be shewn 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 Only 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 …o 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 than the Command of a Man's leaving Father and Mother, and cleaving to his Wife, so that they too 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 tocome, 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 p. 199by the Apostles, and Primitive Church; (to say no more) There-fore 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 of 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 only put into the Decalogue, with the other Moral Commands; but more singularly explicated, and pressed even in it than 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 than the rest of the Commands, as on other Accounts, so possibly in 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; apeareth these several wayes.

1. It shareth of all Common Priviledges, with the rest of the Command, set down in the Decalogue, that were all spoken, yea, Written by the Lord immediatly, and l …id 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. Where-as 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 p. 200Commands, concern all Ranks, yet only 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 God's, of Six Dayes to work on, be Moral (For all the time is God's; and we cannot, for our use, take any part of it, 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 large …t 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 Sixt 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: It's the Lords Day; …or 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.

Obedience to this Command, is pressed by an exceeding Weighty Reason, drawen from God's own Example; which maketh it clearly Relative, to it's First Institution, Gen. 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. It's a Reason that took place, even in Innocency, and so respecteth no Type or Ceremony. 2. 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 themseves, but as taking burden on them, for all under p. 201them, and within their Families to endeavour the sanctifying of the Lord's 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, than 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 …ob 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 M …mento, 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, putt 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 Lord's 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 Nature's 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 p. 202though 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 God's resting after six days working; with his making only seven days in the week, and employing six of them to work, &c. these reasons, I say, are all moral and bin …ing 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 preceding Commands; to wit, the stinting and determining of the solemn and chief time to be set a part for God's worship, to be one day of s …ven. It is true, Time is commanded to be allowed to God's worship in those other Command … wherein the duties of worship themselves are commanded; for, worship cannot be performed more than any other duty, without some time; but that the chief time should be so much, and so often, is only 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 …hat 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 than this; so …hat, had they not been mentioned in the New-Testament (as p. 203some 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 God's 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 be free to men to carve out what solemn and chief time is to be given to, and set a part for God's 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 than this: But neither of these can be said; not the first as is clear; not the second, because it will not so quadrat … with the end; for if the time be shorter, it incroacheth on God's due; if it be longer, it incroacheth on God's concession of six days to work in. If it be shorter, it incroacheth on God's 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 God's 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 be 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. 2042. As the Pra …tise of all, so the Judgment and opinion (which is often more sound than m …ns 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 Lor … day from it?

3. Take men … 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 Lord's day: The Conscience directly making use of this Command, and of the M … mento, 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 all …aged against its morality quiet it; and the more te …der 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. God's Dispensations of Blessings or Plagues, especially in spiritual things, bear witness to this Truth: Doth not experience tell us, that those who make mo …t 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, give them a sore back-set? 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 pr …judg themselves of the bl …ssing 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.

p. 205There are some Objections that are moved against the morality of this Command; I shall speak to three of them which are most insi …d 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 God's Word, and hath its Authority as well as the New-Testament.

2. What if some other clearly mo …al and binding Law had been omitted, or not mentioned in the New-Testament, as there seemeth to be no palpable and expre …s Command again …t 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 …ound on the matter to be confirmed, when we shall see what warrant there is for the Lord's 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, are so little mentioned, because the I …w …, 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 annul 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. & 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, & 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 days, and one day. … special is called The Lord's-day, which other days of the week are not. 2. If all times be a-like 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: p. 206and if so, then hath the Christian Church been still in a palpable gross sin; for if the keeping of a day by vertue of God's 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 days 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 than 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 days. And in these Epistles to the Galathians and Colossians, he speaketh of days, 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 c …remonial Law was pressed on them as still necessary, by false Teachers: or he speaketh of mere Jewish days, and so of the Seventh day which they kept; for it's of such observation of days 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 days, 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 sub …tance 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 ex … plaining its meaning: The precept strictly is, Rememb …r the Sabbath day to keep it holy: It saith, Remember the Sabbath, or the Holy rest, what-ever day it shall be on; and so it is said in p. 207the 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 …eneral, that all Gods Commandement concerning His Worship, even such as were Ceremonial, for the time, should be observed with, what-ever others should be given: So here this Fourth commandeth expresly▪ One of the Seven; because the Recurrency of that time is bounded: and generally, what-ever 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 …anctified 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 it's 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 chainged 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, than 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 Mor …lity 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 Domestic … Worship. 2. We shall confirm it more largely from other Scriptures, and Grounds of Reason. 3. We shall shew, wherein it consisteth in particular, p. 208and 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 …od in general is. 2. What Family-Worship is. 3. What this Command requireth:

1. By VVorship, is understood some Tribute payed, by the Reason …ble Creature to God, as the Great and Soveraign Lord Creator; wh …ther it be immediately 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 VVorship, when Rightly gone about. In a word, we call that VVorship, more …tr …ctly 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 VVorship, 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-VVorship, which is to be performed, by such and such Relations; or by all the Constituent Members of the Family joyntly: And so it differeth, 1. From Secret or Solitary VVorship, 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 Professours, 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 it's 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 p. 209of those Duties; whereas that other is by Christian Communion, and Admonition only.

Ye will see this Family-Worship clear: 1. By considering the Jews Eating of the Passover: Where there was, 1. Secret Worship, no question a-part. 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 Passover, 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 Psal. 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 Psal. 122.1. and 2 Sam. 6. 4. his fellowship with all the Godly, being a Companion to them that feared God, Psal. 119. v. 63. Yet 5thly, 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 only at home in his house; whereas had it been Praying for them, or any thing, that other-wise he might have done a-part: he needed not goe home to them, for performing of it: Yet, 2 Sam. 6. ver. 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, acording 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, … Publick Mourning of the Whole Land. 2. Of several Families together: Families shall mourn then. 3. Families a-part. 4. Their Wifes a-part, and so every Particular Person in secret. In which place, it i … p. 210clear, 1. That there is a Worship of Families, besides Publick and Secret VVorship. 2. That, that VVorship includeth the same Duties, jointly performed by the Members of the Family, which Persons in secret perform; and so Family-VVorship, will be a VVorshipping of God, (beside what is in Publick and Secret,) in a Dome …tick and Family-Relation, Joyntly.

Thirdly, That, this Command requireth such a Family-worship distinct from publick and secret, and something to be performed in worshipping of Go … amongst persons so 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.

2. This Command taketh in all Domestick-Relations, Parents, Children, Sons 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, than as to the Beasts. 2. Under the Negative, Thou shalt do no work, is included the Affirmative, Thou shalt san …tifie 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 a part 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 p. 211the 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 a part 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 a-part.

For 1. Though that be worship, yet is it not worship from persons in such a Relation or Family-worship, more than 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 Sabbath, 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 Congregational-service, i … 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 than secret o … solitary sanctifying of the Sabbath, even a peculiar sanctification of it within one Family distinct from another: I say, 1. more than 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 somthing 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 Mans Gates or Doors; therefore it must be a distinct Family-worship mainly performed by that Family together.

p. 2123. 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 …ivides one Family from another; yet maketh the Duty more obliging to these within such a Mans Gates or Doors than others without Doors; therefore it must be joynt-worship: for, a-part, 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, than there is required of one who is not a Member of such a Family, or is required of that person in reference to an 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, than with persons and Families in and to whom they are not so interested and related.

5. If secret and publick worship were only 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, than 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 p. 213withdraw (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, than of a person in an Heathenish Family; or some other thing is required from so many persons joyned together as Members in one Family, than from such persons suppose them to be scattered from one another, amongst …eathenish Families; certainly where Husband, Wife, Children and servants are Christians and Professors of the same true Religion, there is some other thing required of them than where only 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 a-part; therefore no less, but much more is joynt-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, than 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, strengthning one another, and talking to, or conferring with one another, of the word, D …ut. 6. v. 7.8. p. 214Which cannot be denyed to be Duties called for, on this day; and yet they cannot be done but by joynt 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 joyntly on the Lords day by the worship competent for that day, then by proportion are they also called to worship him joyntly 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 resolveth Chap. 24.15. I a …d 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 joynt 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 otherwayes 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, Gen. 18. v. 19. Joshua. 24.15. Job. in the first Chapter of his Book, and David Psal. 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 Gen. 18. Exod. 12. Deut. 6. Joshua. 24. Job. 1. Psal. 101. and Psal. 30. At the Dedication of Davids House, which was not, sure, without some peculiar worship and craving of Gods blessing; even p. 215as 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 a-part for God's service, and Consecrated for that use. So Nehemiah 12.27. the Walls were Dedicated, and the Levi …es brought out for that end; which Dedication no doubt had a Religious use: &, 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 of 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 Zach. 1 ….12. and that as a Prophesie of the Converts carriage under the New-Testament. We find it also mentioned, 1 Timothy 3. v. 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, Job 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 Z …chariah especially; yea it is also renued 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 than it. Is 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, Gen. 18. D …ut. 11. v. 18.19, 20, 21. 5. As evidencing sincerity, G …n. 18. Joshua. 24. 6. As making Folks lyable to the Curse and wrath of God when neglected, Jer. 10.25. 7. As a fruit of the Spirit, and as a Companion of true Repentance, Zach. 12▪ 8. As a specially p. 216commending 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 Scripture 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. v. 7, 8. and Deut. 11. v. 18, 19. In which two places it is clear that observing of the law, is not only 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 Famaly, 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, & in all that enter into it, even as carrying the word on the frontlets 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 Abraham's, who dealeth 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, which cannot be supposed to have been done without other duties of worship. And in David's 2 Sam. 6.20. Who when he has been at publick-worship goeth home to bless 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 himself 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 than at home; but it denoteth the changing of publick worship (wherein he had blessed the people as a publick man, as a Prophet and godly King, and had joyned with them v. 18.) p. 217into Family duties, wherein he goeth to concur with them; Intimating that a Holy Solemnity should be partly spent in publick, and partly in Family-duties, without neglect of secret duties: beside that in Psal. 30. & Psal. …01. 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 …ecret worship, and so a Heathenish Family that wanteth Family-worship. 2. The Curse here is not threatned to Families as Families, but as such Familes that call not on Gods Name, therefore it reacheth them … for, à quatenus ad onine, &c. So then what-ever profession Families p. 218have 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? …. 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 fitness (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 Curse is derived, is because that such a Society neglecteth such a duty, and therefore how-ever we expound 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 p. 219he be qualified, is an offence and a scandal; but the …ant 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 & temporal things, but also, if not mainly, in what concerneth the honour, service and worship, of worship of God; for 1. it's the Ruling of Servants & Children together, 1 Tim. 3. v. 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, than 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 Religious 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 had 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 ranked 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 sitting 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 take 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.

p. 230The 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 men in, they should improve them with their gifts and parts for a higher end than 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 fellowship: 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, Gen. 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?

p. 2314. 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 joyntly 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 stro …ks, 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, than 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 fam …ly, 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 p. 232forth 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 Josua's Case, keeping the way of the Lord, serving the Lord, very comprehensive expressions, taking in much, and here it's 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.

2. It speaketh of particular duties, wherein they should joyn, as 1. Here of sanctifying the Sabbath in all the duties of it, adding more to our family-worship that day than other dayes, as well as to our secret worship, for the Sabbath was to have its double offering. 2. Of praying Jer. 10. ult. which is necessarily included in that mourning, mentioned Zech. 12. a fruit of the poured out spirit of Grace and Supplications, so 2 Sam. 6. Davids blessing his family is to be understood of his going before them in prayer to God for a blessing on them, not in common as a publick▪ Prophet, which he did with the People, but as a peculiar duty discharged by him to his family, whereof he was head. 3. Of Family fasting, or setting of time apart in the family extraordinarily for Fasting and Prayer, as in Zech. 12. in that solemn p. 233mourning, and in Esther 4. where it is recorded, that she and her Maids (who were her family) and all the Jews at Shusan (who yet could not have in that place a publick fast) did go about that duty. 4. Of Instruction, a most necessary duty to instruct and teach the family the knowledg of God; the command goeth expresly on this, Deut. 6.7, 8, and 11.19, 20. where we are commanded to talk of the Law within the house, to teach it our Children diligently, or (as the word is) to whet it on them by catechising, and to write on the posts of our doors and on the walls of the house, for what end I pray? Sure for this very end, that the house might have the means of knowledg in it, and that the knowledg of Gods Law might be taught and learned in it, and will any think that the walls should teach and the Master be silent? Especially, seeing it is for the families behoof, that these things were written: What if some in the Family could not read? Which on several accounts might be, then it would follow that they were lost, if there were no more nor other teaching then what was by writing on the walls; when Abraham commanded his house to keep the way of the Lord, and to serve him, will any think he did not teach them, who he was, and how he should be served? By proportion other things fit for edification, and as Worship to God, come in here, particularly praise, as appeareth by the 30 Psal. intitled a Psalm or Song at the Dedication of Davids house.