If it be said, " true, it is every man's duty to pray alone and in his single capacity;" I answer, we do not receive mercies merely as single persons, but as a Society. We ought to pray, and give thanks for family mercies, in and with the family, in our social capacity, as I shewed in the former discourse. Let us consider how this reasoning will hold good in a parallel case. It is no where expressly commanded in Scripture, that a man shall provide for his family, except in that general precept, "thou shalt do no murder ;" yet reason shews it would be the highest injustice and cruelty to let them starve. But the apostle urgeth this as a duty required by Christ, when he saith, "He that provideth not for his own and especially for those of his own house, or family, he hath denied the faith and is worse than an infidel."* He hath denied the christian faith, that requires this, though not expressly; and is worse than a heathen, who, by the light of nature, is taught to do it. The scripture doth not tell us, who are our families; what food and cloathing we shall give them; how often, and at what hours they shall eat yet it supposeth the care of them to be so evident a duty, that he, who neglects it, is worse than a heathen. And,

*Tim. v. 8..

by the way, if it be the duty of heads of families to take care of their bodies, much more of their souls. So that family prayer must be included in these general precepts, though not expressly mentioned.

We observe further, that there are some particular precepts, which seem directly to refer to it. I cannot but consider the Lord's prayer in this view. He designed it for a social prayer. When he is speaking of secret prayer he saith, thou when thou prayest, enter into thy closet; here he speaks in the plural; when ye pray, say, our Father; give us; lead us. I argue it from that petition, give us this day our daily bread. It is a social prayer; it is to be used daily, as a form, or as a model and with whom is it to be used? It is in men's families, as well as personal capacity, that they want daily bread: nor, can there, in general, be daily social prayer out of a family; the circumstances of the world will not admit of it. This seems

therefore to be in effect a plain precept for family worship-I argue further, from the commands the apostle Paul gives us with regard to relative duties. Having exhorted the Ephesians to the discharge of them, and having mentioned the duties of husbands and wives, children and parents, masters and servants, he presently adds, "praying always with all prayer and supplication."* Having

* Eph. vi. 18.

exhorted the Colossians to the same duties, he immediately adds, "continue in prayer and watch in the same with thanksgiving ;" as he had mentioned prayer and singing immediately before that exhortation.† This seems, by the connection, to mean family prayer; and to be an intimation, that the apostlé considered that as a duty, which would have a great influence in exciting them to the discharge of other relative duties. This may further be argued from the express command given to parents to teach and instruct their children, and bring them up in the nurture and admonition of the Lord: therefore they should pray for a blessing. And as these precepts require a religious education, it will scarce be denied that teaching them to pray is included in the precept; nor can this well be done without praying in their hearing. The same may be said concerning the fourth commandment. Heads of families are required to keep the Sabbath holy themselves; and to see that their sons and daughters, their menservants and maid-servants, keep it so too. This is a plain intimation, that they are obliged to to take care of the religion of their families and, if they have authority over them to bind them to Sabbath-sanctification, that authority should be used and improved for family worship, and every other religious service, by which they may be profited. Upon the whole, if family worship be a rea

+ Colos. iv. 1, 2.

sonable thing in itself: if it be (as we shall endeavour afterwards to show) highly advantageous; then all those precepts that require love to God and man, the religious care of our families, doing good in our several stations, and saving the souls of others, especially those committed to our charge; all these precepts, I say, do in effect require family worship. Let us consider,

2. The examples of those who pratised it, as recorded in scripture.

The scripture histories were designed to give us an account of the state of the Church of God in succeeding ages; his dispensations to it, and appearances for it; and not the state of particular families. Yet we shall find there, some very clear and eminent examples of family worship. Before the giving of the law, even very early, "Men began to call upon the name of the Lord," that is, as I apprehend that phrase signifies, to worship him in society. As the earth was, in the first ages, divided into families, or small tribes only, the master of each family was the priest of it, and offered up prayers and sacrifices at the head of it. But let us consider some more express examples of it. Here we begin with the Father of the faithful, even Abraham. We read of him "that he built an altar to the Lord at " Shechem; and when he removed to Bethel, there he built an altar

to the Lord, and called upon the name of the Lord."* Now this was done with his family. He had no others with him in his removes; and a solitary sacrifice, and private prayer attending it, is what we never read of. God speaks with great honour of Abraham's care of the religious interest of his family. "I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment."§ Is not to pray, the way of of the Lord ? could he be thus careful of his family and support religion in it, without prayer? Undoubtedly he taught them by his precepts and example. Of Isaac and Jacob we are likewise told, that they built altars, though they had none but their own families with them. If any should say, "they had no priests in those days, and could have no public worship," the instance of Melchisedec proves the contrary; yet here was evidently Family Worship, and it is equally evident that God approved it. May I not in this connection mention the example of Moses; who, when he led Israel in the wilderness, began and ended every day's journey with prayer for them, and with them, suited to their circumstances? Joshua is another example; who resolved, that "though all Israel should forsake the worship of God, he and his house would serve the Lord;" that .t Numb. x. 35, 36.

* Gen. xii. 7, 8. § Gen. xviii. 19.