2. More particularly the administration of the sacraments of baptism and the Lord's supper, are proper to the ministerial or organized churches, and not common to families: for as they are both of them committed only to ministers of the gospel, and have been only used by them for many hundred years in the church; (except that some permitted others to baptize in case of necessity); so the Lord's supper was appointed for a symbol and means of a more public communion than that of families. And though some conjecture the contrary, from its first institution, and think that as there is a family prayer and church prayer, family teaching and church teaching, so there should be family sacraments and church sacraments, yet it is a mistake. For though Christ administered it to his family, yet it was not as a family, but as a church. For that which is but one family may possibly be a church also. This exposition we have from the doctrine and practice of the apostles, and constant custom of all the churches, which have never thought the Lord's supper to be a family duty, but proper to larger assemblies, and administrable only by ordained ministers. Nor will the reasons drawn from circumcision and the passover prove the contrary: both because particular churches were not then instituted as now, and therefore families had the more to do; and because there were some duties proper to families in the very institution of those sacraments; and because God gave them a power in those, which he hath not given to masters of families now in our sacraments. 3. Many thousands do by their own viciousness and negligence disable themselves, so that they cannot perform what God hath made their duty; yet it remains their duty still: some disability may excuse them in part, but not in whole. I shall now prove, that the solemn worship of God in and by families as such, is of divine appointment. _Argument_ I. If families are societies of God's institution, furnished with special advantages and opportunities for God's solemn worship, having no prohibition so to use them; then the solemn worship of God in and by families as such, is of divine appointment. But the antecedent is true; therefore so is the consequent. For the parts of the antecedent; 1. That families are societies of God's institution, needeth no proof.