of mercy and necessity which Christ allowed on the Sabbath which was made for man and not man for the Sabbath 3. Yet care would be had lest under pretext of these we exceed and apply too much of what is the Lords unnecessarily for our selves and on our lusts and if we will wake for ordinary business and keep upon such and such a Dyet other Dayes yea if we might do it or others no more strong then we do it the pretence of infirmity will not excuse u â— especially seeing hardly it can be often instanced that timeousness at Gods Work in that day or earnestness and continuance in it hath proved hurtful which we may account as a part of Gods blessing on the seventh day that less meat and sleep may be as refreshful as more at another time thus much for the quamdiu or the Continuance of the day Secondly it may be inquired how often by vertue of this command that day doth recur if it be one of seven or if it be the very seventh And so if this day be to be taken definitely for the very seventh day after the Creation or indefinitely for one day of seven as the Lord should other wayes determine or had elsewhere determined astricting then to a day but not any particular day by vertue of this command but to such a day as was formerly described or prescribed from the beginning during the Jewish State and to such another day as God should after Christs coming reveal unto them and pitch upon for his service for taking it for granted that a Seventh day as moral is commanded it followeth to be inquired whether it be the Seventh in number that is one of seven or the seventh in order that is the Seventh day For answering this we would premit 1. That there is a great difference betwixt these two the one to wit that there be a Seventh doth concern the matter and substance of piety the other to wit which of these Seven it be is more circumstantial and is alike if it be appointed by God and have the blessing 2. That it is usual for God in his commands concerning worship not at first to express a particular definitely but to deliver it in the bosome of a general indefinitely mediately and by clear consequence as it were several Species under one Genus As for instance 1. when Deut. 12.5 he commandeth his people to offer their Sacrifices in the place which he should choose here there is a stinting or astricting of them to the place which God should reveal unto them this before the Temple was built tyed them to the Ark and sometimes to one place and sometimes to another as it was removed and placed till it was brought to Jerusalem but after the Temple was built and chosen for the place it astricted men to that yea when the Temple is destroyed and Christ come it astricteth men to no place by another but it obligeth men to worship God every where in spirit and truth It 's true this is a Ceremonial precept and will not hold in all things especially as to its abolition yet while it stood by a positive Authority or Precept it sheweth that God may command a particular as one day of seven and yet not instantly so determine but that one and the same command may inforce to diverse dayes at diverse times upon supposition o â— God 's manifesting his mind even as by one command men were astricted successively to diverse places 2. See it instanced in the second Command wherein God requireth such a worship as he himself should prescribe which is the moral affirmative part of it and dischargeth all worship by Images that is its moral negative part thereof by vertue whereof Believers were then tyed to offer Sacrifices to Circumcise to keep the Passover c. but now Believers are tyed to Baptize to celebrate the Lords Supper c. yet by vertue of one and the same command so here that command which requires the Seventh day from the Jews may require the First day from us Christians for the Sabbath because these particulars are not expresly directly and immediately called for by these commands but indirectly and by consequence yet this second command tyed the Jews to abstain from blood and to circumcise before the ceremonial Law was added to them because these commands were formerly revealed to them but it tyed them to these accidentally to say so and by consequence only even so we say of the fourth command as to the Seventh day it being instituted before consider for this Exod. 16.26 where six dayes for gathering of Manna and a seventh for rest are spoken of A third Instance is in Tithes which was the Lords requiring a part of their Means or Substance as this was a part of their time he there required the tenth part of their increase as here he doth the seventh part of their time yet God in proportioning their estates did not particularly limit to any exact and precise order but as to this proportion of their estates whatever they were so we say here had not the day been determined otherwayes then by this command it would not have implyed any particular definite day of the Seven 3. We premit that though the Seventh day be called moral as is expressed in the command or understood yet it is but moral-positive and so alterable at the will of the Law-giver and therefore the question would not be much different if acknowledging the Seventh day to be commanded to the Jews as well as one of seven we yet asserted the seventh to be discharged and one of seven to be still retained for so one of seven would be binding now and not the Seventh 4. Yet lest we should seem to admit somewhat changeable in the very command it self precisely considered we would put difference betwixt the commanding part of the Law and its explicatory part the command may be moral and indefinite although some things in reasons and motives were not so as in the preface which inforceth all the commands and in the promise annexed to the fifth there was somthing peculiar to that people yet cannot we cast off all because of that suppose there had no more been in this fourth command but remember the day of rest to keep it holy that would not have inferred the Seventh day though we think the Jews because of its former sanctification would have been obliged to keep that day by vertue of this command And suppose that in the explications or reasons there may be something added peculiar to that people which cannot be a Seventh day but at the most if any thing the Seventh day yet that which is in the commanding part will still stand moral to wit that the day of rest should be remembred and if it can be made out that it was determined to the Jews to sanctifie the Seventh day though it were in the reasons added and to us afterward to sanctifie the First day
they will be both found to be a Seventh day and a day of rest and therefore to be remembred and to be sanctified this would resolve into the same thing on the matter yet we conceive it safest to assert that in this command God hath set apart a Seventh day to himself which is to be sanctified by us by our application of it to holy uses but doth not by it expresly directly and primarily bind to the Seventh day but secondarily and by consequence to wit as it was otherwayes before declared by him and so it bindeth now that same way to the sanctifying of the First day of the week as being now revealed by God just as in the former instances or examples we touched upon That a Seventh day whatever it be which is chosen of God and not the Seventh day in order is to be sanctified by vertue of this command as injoyning that as the substance and matter of it may be made out by these Arguments Arg. 1. That which is the substance of this command is moral and bindeth perpetually as we have formerly proved for if its substance be not moral then it self is not so either but that a Seventh day should be sanctified hath been maintained in the Church by the Apostles in their retaining the First day of the week while the Seventh hath been laid by and never used therefore it was not the Seventh but a Seventh day which was primarily commanded in this command so that no particular day is instituted here more then any positive service is prescribed in the second command yet the observation of what was prescribed or should be prescribed was included Even so it is here in reference to that day and as we may inferr that the second command injoyned not such and such ordinances primarily because they are abolished and that such as were negative or prohibited as not making of Images are moral because they are continued and Images are to be rejected just so may we conclude that a Sev â—nth day here was primarily commanded and is moral because it it is continued and that the Seventh was not so commanded because it is rejected and laid aside This Argument especially made out in the designation of the Lords day will prove this for if that Seventh day was the substance of this command then either it is to be continued as moral which were against the current of the New Testament wherein as Christ hath set forth different ordinances so a different chief solemn time for worship or we must say that this fourth command belongeth not to us at all the contrary whereof we have made out It must then follow that it was not the Seventh day but a Seventh day which this command respecteth which therefore belongeth to us as it did to the Jews as well as any other command and particularly the second command doth Arg. 2. If God hath put a difference some way betwixt the Sabbath commanded here and the day of his own rest the Seventh day then it would seem it 's not that day which it commanded But he hath put a difference first in the mandatory part Remember what not the Seventh day but the Sabbath day or day of rest 2. In the blessing it is not said he blessed the Seventh day but the Sabbath therefore is that difference so palpable as being specially intended whereas if the scope of the comm â—nd were only the Seventh day it had been much more clear to have set it down otherwayes and no other probable reason of the difference can be given Arg. 3. Either a Seventh day is commanded primarily and then the Seventh but secondarily and consequentially or the Seventh was commanded the Jews primarily and one of Seven but consequentially for both were commanded to them and the first to wit the Seventh as being in use before But it cannot be said that the Seventh day was primarily commanded and one of Seven consequentially only because the general is first commanded and then the particular as when God required Tithes of Increase and Cattle by the command of Tithes he first required the proportion and then what particular proportion as to order he himself should carve out to them and so consequently came in the tenth Beast which passed under the rod by a particular command Levit. 27.32 33. because there God determined but if that tenth had not been set down the general command had but determined upon the tenth of Cattle as of Sheaves or bolls of Corn even so it is as to the day the command requireth one of Seven primarily but that it is this Seventh followeth from another determination Arg. 4. If the moral grounds and reasons which press this command do most directly respect a Seventh day and not the Seventh then it 's not the Seventh day but a Seventh day which is primarily commanded in it for the reasons bear out especially what is moral in it and principally intended but the moral reasons pressing it plead more strongly and directly for a Seventh day and but indirectly for the Seventh day as it was then instituted Ergo c. That the reasons do directly press a Seventh day and in a manner stick closely to it may thus be made out 1. â—f the reasons equally press on us the First day and the observation of it supposing it now to be observed according to Divine warrant then they do not primarily press the Seventh but the reasons equally press on us the First day Ergo c. the major is clear for the same thing cannot press two different dayes primarily nor equally that the reasons concern us as well as them upon the supposition aforesaid may thus appear 1. They are universal and do not belong to that people more then any other for the concession of Six dayes is to all and Gods example of resting concerneth all 2. If the breaking of that command be equally sinful to us with them and strike against the equity of the command and Gods example in us as well as in them then these reasons concern us also and us as well as them Now that they do so and agredge the sin of prophaning our Lords day as they did the sin of prophaning their Sabbath we must either grant or we must deny that they concern us at all Beside the weight of a challenge from the conscience by vertue of them will put a tender heart out of question of it seeing God giveth us Six dayes to our selves as he did to them and his example proposed to us ought to be respected by us as well as by them and the same general equity is in both 3. If the reasons be a sufficient ground of allowance to us for Six working dayes together even the last Six of the week as they were to them for the first Six then they determine not the Seventh day to be the day of rest primarily but a Seventh following these Six of labour but they do allow us warrantably to work
from this command If supposing still a change by the morality of this command the Seventh can be changed into no day but the first day of the week then is the change into the first day of divine institution for so that must necessarily be which is by vertue of a command but by this command no other day can be admitted for each week is divided in six working days and these together to us and one of rest and that to God now by changing it to the First God getteth one and we six and that together but if the day were the second third fourth c. it would not be so for the six working days would be interrupted which is contrary to that morality of the Command whereby our days are distinguished from his that ours for one week being fully by we may with the greater freedom give God his The third way we take to prove the change of the day to be by divine Institution is this â— If by the practise of the Apostles who were guided and inspired by the Spirit in things belonging to their Office infallible this day was observed as different from other days then there is a divine institution of and warrant for this day but by the practise of the Apos â—les this day is celebrated as different from and preferred to other days or as divine therefore it 's of divine Institution If the divine practise and example of the Apostles in things moral and common to all do not either suppose a divine antecedent institution or infer a subsequent then their practise and example which in these things is infallible and unerring will have no more force then the example of others which were absurd their examples being especially pressed on us and if in any thing their example be divine it must be in this so particularly and so well circumstantiated and where their meeting is not recorded to have been on any other second third c. day certainly their practise must be not only more then nothing but very significant and indeed in positive worship the Lord hath been pleased to be more sparing to say so and to leave us more to gather from Examples then in negatives as in the positive part of swearing admitting of Church members in government baptism and admission to the Supper yet none can say that there is no Scripture-institution in these where there may be such grounds or examples 4. The divine Institution of the chang may be argued from the title thus if that which is called the Lords be his by divine institution and separation from other things not so called then this first day must be his by divine institution and separation from other days but all that is called the Lords is his after this manner Ergo Let the minor be confirmed these three ways 1. By looking to what is called the Lords generally in the Old Testament as his house his Altar his Priests his Tithes c. are they not still his because by him separate for distinct uses in his worship 2. By looking more particularly how the Seventh day was called his day or the Sabbath his is not this the reason because it was appointed by him for his worship beside other days And can can any reason agree better to this 3. By looking how any thing is called the Lords in the New Testament there is no other or better phrase or designation to try by then that 1 Cor. 11.20 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as this First day called the Lords day is opposed to our dayes or common days and that is called the Lords Supper because instituted by him for such and such spiritual ends and uses And therefore there can be no better ground gotten for shewing why this is called the Lords day beside others th â—n by comparing it with other Scriptures and if in other things that phrase import a divine institution why not in this I do not mean that this is an institution or that it will prove that there must be a clear and express institution shewn but I mean this that it will inferr there is one and that it is divine seeing God is to choose and not we We might here again produce the four Witnesses already attested for the morality of this fourth Command to wit 1. the general practise of primitive Christians 2. their general opinion and judgment 3. mens consciences 4. the dispensations of God which will also all clearly depone in this about the change of the day Propos. 6. Although we know not the peremptory and precise time when this day was instituted and the very first day sanctified nor whether it was immediately by Christ or mediately from him by the Apostles instituted which is of no great concernment to the main of its institution yet we think it most probable that our Lord did from the very day of his Resurrection either himself institute it while as Acts i. v. 3. he taught them what concerned the Kingdom of God or did inspire his Apostles to observe it from that time forth Because 1. If it was not then instituted the Church had for some time wanted a Sabbath the Seventh-day-Sabbath being expired by the Resurrection 2. The reason moving the change and preferring the First day before others as in a nearer capacity of sanctification for that end was from that time forth 3. The Apostles practise of meeting and Christs keeping with them hath been from the first change even on the first two first dayes of the week John 20.19 26. 4. All the practises and other grounds whereby the change is evidenced suppose still the institution to precede which maketh i â— appear to be very ancient And so we resume and close these six propositions 1. The day may be changed from the last to the first 2. It 's meet it should be so and there is good reason for it 3. It can only be to the First 4. It 's so changed actually 5. It 's change is not by Human but by Divine institution 6. It s institution seemeth to be from the rise of the Gospel Church and the very day of Christs Resurrection Hence vve infer 1. Good vvarrant even Gods vvarrant for imploying the Seventh day to our selves seeing God seeketh but one day in Seven and novv has chosen and claimeth the First 2. Gods vvarrant for sanctifying the first-day-First-day-Sabbath or the Lords day as his institution 3. That the Lords day is to be sanctified by us Christians and that by vertue of this command as the Seventh day vvas by the Jevvs on its grounds We come novv to speak of the sanctification of this day vvhich is the main thing and for vvhich all the rest is intended vve shall first consider the precept and then 2. the reasons vvhereby it is inforced The precept is sanctifie it or keep it holy sanctifying of it is twice mentioned in this command 1. In the end it 's said God
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 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 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 â—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 â—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 â—plaining its meaning The precept strictly is Rememb â—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 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 â—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 â—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 â—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 â— 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 â—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 â—ble Creature to God as the Great and Soveraign Lord Creator wh â—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 â—tr â—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
be a day whereas it is not so proper to say morning with the evening as evening now added to its morning compleateth the first day and evening now being past as the morning before God did put a period by and with the evening to the First day it being the evening that compleateth the day and divideth it from the following day and not the morning as one would say the afternoon with the forenoon maketh a compleat day and the afternoon or evening is first named because 1. the day is not compleat without it seeing it compleateth it 2. because the day cannot be extended beyond it now the first day is closed because the evening of it is come Arg. 2. What time of the day God began his rest we must begin ours but he began his in the morning of the Seventh day the Artificial night having intervened betwixt that and the Sixth which is clear for 1. Gods resting this day is more then his resting in the other nights of the Six dayes it being granted by all that he made nothing in the night 2. There had not otherwise been any intermission betwixt his labour and his rest which is yet supposed by distinguishing the dayes Again if by vertue of the command of a day to be sanctified we should begin the night or the evening before then these two or three absurdities would follow 1. Then we would confound the preparation by the word remember and the day together 2. Then we Christians might also by vertue of the concession of Six dayes for work begin to work the night before Monday as the Jews on this supposition might have begun their work the night before Sunday 3. Then we were almost no sooner to begin the sanctifying of the day then to break it off for rest and when its sanctification is closed as soon to fall to our ordinary Callings Arg. â— If by this command a whole Natural day is to be employed for duties of Worship as another day is employed in our ordinary Callings then is it to begin in the morning the antecedent will not be denied the consequent is thus made good if men account all the labour of their working time from one nights rest to another to belong to one day then must they begin in the morning or else they must account vvhat they vvork after the first evening to belong to another day but that vvay of reckoning vvas never heard of the tvvelth hour belonging to that same day vvith the first hour Again if by this command a vvhole Artificial day together that is our vvaking and vvorking time betvvixt tvvo nights â—e to be employed for Gods vvorship then its beginning must be in the morning for if the latter or follovving evening belong to this Natural day before sleeping time come on then the even before cannot belong to it for it cannot have both but by this command a vvhole vvaking day or an Artificial day is to be sanctified together and the even after it before vvaking time end as vvell as the morning Therefore it must begin in the morning and not on the evening before Further if by vertue of the concession of Six vvorking dayes vve m â—y not vvork the evening after then the day beginneth in the morning for the vveek day follovving must begin as the Sabbath did but the former is true Ergo c. These things vvill make out the minor 1. It can hardly be thought consistent vvith this command to vvork immediately when it groweth dark before folks rest 2. It 's said Luke 23. v. 56. and 24. v. 1. of the women that stayed from the grave till the first day of the week that they rested according to the commandement on the Sabbath day and early in the morning came to the Sepulchre 3. Because Christ accounteth a whole Natural day that which lasteth till men cannot work 4. Gods working dayes to say so were such he made not any thing in the evening before the First day 5. The ordinary phrase To morrow is the holy Sabbath Exod. 16.23 c. sheweth that the day present will last till to morrow come and to morrow is ever by an intervening night So if on the forbidden day men may not work till to morrow then that evening belongeth to it by this command and if on the Sixth day the Seventh be not come till to morrow that is after the night intervene then it doth not begin at even but so it is in these places and phrases Yet again it 's clear that in all the examples of ordinary Sabbaths keeping and sanctifying in Scripture they began in the morning For instance it is said Exod. 16.27 Some of the people went out to gather on the Seventh day no doubt in the morning for they knew well there was none of it to be found any day after the Suns waxing hot they might have dressed of it the night before and not been quarrelled with they being forbidden gathering of the Sabbath the proofs of the former Argument give light to this also There are yet two Arguments to be added which do especially belong to us Christians for clearing the beginning of our Lords day to be in the morning the first is taken from Christs Resurrection thus That day and that time of the day ought to be our Sabbath and the beginning of it when the Lord began to rest after finishing the work of Redemption and arose but that was the First day in the week in the morning Ergo c. This bindeth us strongly who take that day on which he arose to be our Christian Sabbath The second is taken from the History of Christs Passion and Resurrection together wherein these things to this purpose are observable 1. That he was laid in the Grave on Frydayes night being the preparation to the great Sabbath which followed 2. That the Women who rested and came not to the grave till Sunday Morning to use our known names are said to rest according to the Commandement as if coming sooner had not been resting according to it 3. That his lying in the Grave must be accounted to be some time before the Fryday ended otherwaies he could not have been three dayes in the Grave and therefore a part of Frydays night is reckoned to the first day then the whole Sabbath or Saturday is the second and lastly a part of the night to wit from twelve a clock at night belonging to the First day or Sunday standeth for the third and so he arose that morning while it was yet dark at which time or thereabouts the Women came to the Grave as soon as they could for the Sabbath and therefore their Sabbath Seventh day ended then and the first day Sabbath began We now come to the third general question concerning the change to wit the change of the Seventh day into the First day of the Week where first we shall sum up what is moral in this command and then secondly by some Propositions clear
Covenant of Works t â— them and therefore it is that the Lord rejects as we may see Isaiah 1.13 66. 2. 3. Jer. 7.22 their Sacrifices and Services as not commanded b â—cause rested on by them to the â—r â—judice of Grace and contrary to the strain and scope of this Law complexly considered 4 Distinguish betwixt the Moral and Ceremonial and Judicial Law the first concerns manners and the right ordering of a Godly Conversation and because these things are of perpetual equity and r â—ctitude the obligation of this Law as to that is perpetual and therefore in the expounding of it these two terms Moral and of Perpetual Auth â—rity are all one and to be taken so 2. The Judicial Law is for r â—gulating outward Society and for Government and doth generally excepting what was peculiar to the people of Israel agree with the Moral Law this as given to them is not perpetual their policy being at an end 3. The Ceremonial Law is in Ceremonies Types and Shadows pointing at a Saviour to come this is also abrogate the substance being come but there is this difference that the Judicial Law is but M â—rt â—a dead and may where 't is thought fit with the foregoing caution be used under the New Testament but the Ceremonial Law is Mortifera deadly and cannot without falling from grace Gal. 5.2 4. be revived 5 When we speak of things Moral we are to distinguish between things Naturally Moral that is such as love to God and our Neighbour and such like which have an innate rectitude and holiness in them which cannot be separate from them and things positively Moral that have their obligation by a special positive superadded Sanction so that their rectitude flows not from the nature of the things themselves as in the former As for instance in the fourth Commandment it is naturally Moral that God should be worshipped Nature teacheth it but that he is to be worshipped on such a day particularly that comes to pass by vertue of his positive Command the first cannot be altered the second by the Lord may but till he alter it the Authority lies still on all and it is equally sin to sin against any of them though without the positive Sanction there is no obligation naturally requiring obedience in some of them 6 The sixth distinction is of the Moral Law in two Tables first and second the first contains ou â— immediate worship service and obedience to God himself and is comprehended in the first four Commandments th â— s â—cond contains our mediate obedience to God in all the duties we owe to other â— in the last six they were at first so divided by the Lord hims â—lf for there are Ten in all Deut. 4.13 From this distinction take notice 1. That all the Commandm â—nts of the second Table are of like Authority with the first God sp â—ke all these words yea as it appears from Act. 7.28 it was our Lord Jesus 2. The sins immediat â—ly aga â—nst the first Table are gre â—ter th â—n those against the second for this cause Matth. 22.38 the first is called the First and Great Commandment Ther â—fore 3. In Morals if th â—y be things of the same nature the duti â—s of the second Table cede and give place to the duties of the first Table when th â—y cannot stand together as in the case of love to God and the exercise of love to our Father and Neighbour Luke 14.26 Matth. 10.37 wh â—n obedience to God and obedience to our Superiours cannot consis â— we are to obey God rather than man Act 4.19 and we are to love the Lord and hate Father and Moth â—r Luke 14. â—6 4. Y â—t take notice that Ceremonials or positives of the first Table for a time cede and give place to Morals in the second as fo â—â—elieving or pr â—s â—rving our Neighbours life in hazard we may trav â—l on the Sabbath day according to that Scriptur â— I will h â—ve M â—rcy and not Sacrifice â— and the Sabbath was made fo â— man and not man for the Sabbath c. 7 The seventh distinction which is ordinary is of the Commandments into affirmative and negative as ye see all the Commandments in the first T â—ble are negatively set down â—orbidding sin directly Th â—â— shalt not have an other gods c only the fourth is both negative and â—ffirmative â—orbidding sin and commanding duty directly as also the fi â—th only which is the first of the s â—cond T â—ble is affi â—mative all the r â—st are negative This disti â—ction is not so to be understood as if nothing were commanded or injoyned in negative Pr â—c â—pts or as i â— nothing were fo â—bidden in affirmative Pr â—c â—pts â—or whatever be expr â—ss â—d as forbidden the co â—â—â—ary is always in ply â—d as command â—d and whatsoever is expr â—sly commanded the contr â—ry is always imp â—yed as forbidden b â—t the disti â—ction is taken from the manner of setting them down conc â—rning which take th â—s â— Rules or G â—neral Obs â—rvations for your better understanding many wher â—o â— are in the larger Cat â—chisme 1 Howev â—r the Commandments be expressed affirmatively or negatively every one of them hath two parts one affirmative implyed in negative Precepts requiring the duties that are contr â—ry to the si â—s forbidden another negative implyed in the affirmative Precepts forbidding the sins that are contrary to the duties commanded as for example the third Comm â—ndme â—t Thou shalt n â—t take the Name of the Lord thy God in v â—in it implies a Command reverently to use his Name So to remember to keep Holy the Sabbath d â—y implies a Prohibition of prophaning it in which sense all the Commandments may in some respect be called negative and so a part of the fourth Commandment is neg â—tively expressed Th â—u shalt do no work or affirmative in which respect Christ c â—mprehendeth all the neg â—tiv â—s under these two great affirmative Commandments of love to God and our Neighbour for every Commandment doth both â—njoyn and forbid the like may be said of promises and threatnings there b â—ing in every promise a threatning and in ev â—ry threatning a promise conditionally implyed And this may be a reason why some Commandments are negatively expressed some positively to shew us that both are comprehended 2 Though the positive Commandmen â— or the positive p â—rt of the Commandment be of alike force and Authority with the negative as to the obligation it layeth on us to duty yet it doth not tye us to all occasions and times as negatives do Hence is that common Maxim that affirmative Commands tye and oblige semper ever that is they never want their Authority and we are never absolved from their obedience but they do not oblige and tye ad semper that is in all differences of time we are not tyed to
the exercise of the duties enjoyned negatives again oblige both semper ad semper th â—t is always and in all differences of time For instance in the third Commandment the affirmative part is to use the Lords Name and Ordinances holily and reverently in prayer r â—ading and hearing c. So in the fourth Commandment we are r â—quired to sanctifie the Sabbath by waiting on Ordinances c. This makes these still duties so as to pray hear c. are still d â—ties but we are not to be and should not be always exercised in these duties for we must abound in other duti â—s also of necessity and mercy we must eat and sleep c. and when we sleep we can neither act love nor fear Again the negative part is not to prophane the Lords Name in his Ordinances this may not be done at any time The reason of th â— difference is this bec â—use in affi â—mative â— we are not always tyed to the a â—â—s of Duties and Graces but to the Disposition and H â—bit Habits are a Spiritual Quality a Vis or Pow â—r fitting and enabling for bringing forth these acts and for the bringing them forth in the due time and season when they shall be called for but in sinful things we are prohibited not only the habits but the acts also the one is always and ever a sin but the other is not always called for as duty If any desire Rules to know when a duty is called for as for instance when we are to pray hear c. it is hardly possible to be particular in this yet we may try it by these Generals 1 Any affirmative Precept binds to present practice when the duty r â—quired tends to God â— glory unto which every thing should be done as 1 Cor. â—0 31 and when the omission of the duty may disho â—our hir â— 2 When it tends to others edification and omitting will some way stumbl â— and offend 3 When some speci â—l Providences meet and concur to give opportunity for such a duty as for instance the giving of Alms when we h â—ve it and some indigent person offers whose necessity calls for it Gal. â— 10 So when secrecy for prayer is offered and no other more â—ecessary duty at that time is called for which we are to watch unto C â—l â— 2 or when we meet with some special occasion or Dispensation pointing out to us this or that as a duty called for such a Providence invites us to the practice of that duty for though Providences will not make these things to become duties which are not duties yet they will serve to time and circumstantiate duties that lye on us by vertue of affirmative Prec â—pts 4 Some special occasions and times are set down in the Word as for praying Morning and Evening for hearing the Word on Sabbath days and in these and other the like duties the examples of the Saints so recorded for imitation in Scripture would be obs â—rved as a Copy and Patern 5 When they have not such inconveniences with them as cross â—nd hinder other Moral duties of Edification love c. for if th â—y do that they must yield and give place to these but if no other duty be called for then they ought to be done for we should be in some duty And though such duties be in themselves Moral suppose praying hearing and such others which might be instanced yet the timing of them or going about them at such a time and in such a manner is not Moral simply but as these are by circumstances called for 6 When without sin such a duty cannot be omitted and although there be not â—â—y inward exercise of mind or frame of spirit suitable thereto yet the Conscience calls for it or there is some one special occasion or other that puts us to it 3 Observe that this Rule o â— Negatives tying ad s â—mper or obliging in all circumstances of time is not to be understood but where the matter is Moral therefore we would distinguish again betwixt negative Morals and negative Positives for Positives whether negative or affirmative give still place to Morals As for instance that part of the fourth Commandment is negative In it that is on the seventh day thou shalt do no manner of work yet sometimes when necessity calls for it some manner of works is lawful on that day because it is only a negative Positive and not a negative Moral And so David's eating of Shew-bread was against a negative Command though not against a negative Moral but a negative Positive 4 Take this Rule that in all Commands joyntly and severally we would have special respect unto the scope God aims at by them all in general or by such a Command in particular now the general scope is 2 Cor. 7.1 1 Pet. 1.15 â—6 perfect and absolute holiness even as he is holy and therefore whatever he requires he requires that it be absolutely perfect in its kind as that our love to him be with the whole heart c. and so our love to others be as to our selves our Chastity and Purity all must be absolute see 1 Tim. 1.5 This Rule will teach us what we are to aim and level at And whatever Exposition of the Commandments comes not up to this scope is no doubt defective and by this Rule only can we be helped to the right meaning of every Commandment for each of them his its peculiar scope both as to the duties it requires and sins it condemns And by this Rule it is that our Lord Christ whose Exposition with that of the Prophets is best draws in the least and smallest branches of â—lthiness to the seventh Commandment which dischargeth all things contrary to perfect and compleat Purity 5 The fifth Rule is that the Law is spiritual Rom. 7.14 and that not only outward obedience to such duties or outward abstinence from such sinful acts is called for but the Law having a spiritual meaning calls for spiritual service and that in these three 1. As it requires spiritual duties such as Faith Fear Love to God and to others right habits as well as right affections and outward actions and therefore Paul to prove the spirituality of the Law instanceth in the habit of Lust Rom 7. as a thing thereby discharged 2. The Law is spiritual in that the obligation thereof reaches to the Spirit and very inwards of the Heart affections and thoughts as well as to the outward man the love it requires is love with all the Soul Heart and Mind Hence there is Heart-Idolatry Murder and Adultery as well as outward therein condemned 3. It is spiritual in respect of the manner it requires as to all outward duties that they be done to a spiritual end from a spiritual principle and in a spiritual way opposite to the carnal way to which the unrenewed heart of man is inclined in which sense we are commanded to walk in the
first Gen. 2. beginneth â— 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 knowledged 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 â—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 the 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 â— say they it followeth clearly that there will be a Mini â—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
Six dayes even the last Six of the week Ergo they do not determine the Seventh day primarily the connexion of the major seemeth to be very clear For first these must stand and fall together if the concession to call it so concern us in the Six working dayes so must the reservation of a Seventh 2. As the concession concerneth us in the Six working dayes so must the prohibition of work on a Seventh of rest for the one determineth the other if the concession be for Six in number so must the prohibition be for a Seventh in number but if the concession be of Six in order then it is the Seventh that is to be reserved and if the Seventh be related to in the prohibition of work then the concession must look to the first Six dayes which it doth not as we have shewed And therefore 3. seeing the Six dayes concession looketh to Six in number so many thou mayest or shalt work together and no more the prohibition must also respect the number to wit a Seventh and not the Seventh day the minor will be clear to the Judicious considerer by a particular application of the reasons of the fourth command Further if the concession respect not the number but the order as it must if the prohibition of work on the Seventh respect the order and not the number then 1. what warrant have we for our Six work dayes if it be not here where is it for sure we cannot take Gods time without his order and warrant 2. and more especially then could not we by vertue of this command plead allowance for working Six dayes different from the first Six if so we would not be astricted by the command to sanctifie one seeing the one inferreth and determineth the other and they must go together which were absurd Yet again it may be made out that the reasons press a Seventh and not the Seventh by considering the words and force of the consequence in both The first reason is Six dayes shalt thou labour but the Seventh is the Lords 1. It sayeth not take the first Six but of Seven take Six to labour and give the Lord the Seventh for he has reserved it to himself 2. The same equity is in the inference for a Seventh that is for the Seventh if not more he has given thee Six therefore give thou him a Seventh will conclude more formally then give him the Seventh a Seventh is the seventh part of time as well as the Seventh which is the equity the command goeth on 3. Had the command intended to inferr the Seventh primarily it would have been more clearly expressed thus he hath given thee the first six therefore give thou him the Seventh The second reason from Gods example inferreth the same he wrought Six and rested the Seventh do thou so likewise and so these that work Six and rest a Seventh as we now do follow Gods example as well as they that wrought Six and rested the Seventh did Arg. 5. If the positive part of the command must be expounded by the negative contra then it concerneth one of Seven and not the Seventh But the first is true 1. The positive part commandeth a day without respect to its order therefore the negative doth so 2. The negative is to be resolved thus ye shall not work above Six not thus ye shall not work above the first Six as the event cleareth 3. If it be not the first Six but Six that is in the concession then it is not the Seventh but a Seventh that is in the inhibition but the first is clear Ergo c. Arg. 6. If this command for the substance of it concern us as being moral and bind us to the First day and the sanctifying of it equally as it obliged the Jews to the Seventh then it 's one day of Seven and not the Seventh which is intended primarily by it But it bindeth us to the First Ergo That it 's moral and bindeth us now is cleared Thus 1. it either bindeth to this day or to nothing therefore it primarily granteth Six and not the â—irst Six for labour and by clear consequence intendeth primarily a Seventh and not the Seventh for a day of rest 2. If it be a sin against th â—s command to break the Lords day or Christian Sabbath and prophane it then it obligeth us to it and that directly â—or indirectly and by consequence the breach of the Sabbath is a sin ag â—inst any or all of the three former commands 3. If the prophaning of the Sabbath be forbidden on this ground because it is the Lords as it is in this command then prophaning of the Lords day is equally forbidden in it because it 's the Lords and is now appropriated to him according to his own will 4. The Testimony of mens Consciences and the constant challenges of all when tender as being guilty of breaking this command whenever they prophane the Lords day do convincingly hold forth that this command concerneth us and are as so many witnesses of it and consequently prove that it is not the Seventh day but a Seventh day whether instituted or to be instituted by God which is the substance of it and primarily commanded in it for it 's never counted a breach of this command to neglect to sanctifie the Seventh day neither do the Consciences of well-informed Christi â—ns challenge for that though they do most bitterly for the other as is said In sum suppose now the first day being instituted that the command were to sanctifie the Sabbath we would understand it of the First day because it 's already instituted and the s â—me reasons will inforce it even so the Seventh day came in then because it was formerly instituted beside the Sabbatisme signifieth not this or that day but what day soever shall be by God solemnly set or is set apart for holy rest and the comm â—nd will run for our observing the Lords day supposing its institution a â— well as it did for that although it more directly tye them yet it doth so but as a reason even as the preface prefixed to all the commands and the promise affixed to the fifth concern them literally yet are binding in so far as they are moral as appeareth by the Apostles applying the last Ephes. 6.2 without relation to that particular Land or People but as applicable and common to any Land or People making conscience of obedience to Gods commands But here it may be objected 1. The Jews kept the Seventh day Answ. 1. Not by vertue of this command but by its prior institution even as they were obliged to S â—crifices and Circumcision by the second command though they were not particularly named in it 2. So we are obliged to the keeping of the First day of the week by this fourth Commandement yet it followeth not therefore this is expresly commanded in it there being indeed no particular day primarily at least instituted in it 2.
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 of 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 â— 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 â— clear 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 â—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 â— 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 â—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 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 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 â— 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 â— 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 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