I. I shall shew our obligation to family prayer.

The scripture, in giving us rules of conduct, has not descended to every minute case, nor stated the precise limits of duty in every possible circumstance; for had it done so, it would have been too voluminous for common use. All that we can ex

pect from it, is, that it should lay down such general rules, as common reason, with an honest heart, may easily apply to all particular cases; and should illustrate these rules by such familiar examples, as will, on all occasions, direct us to a just application of them. And this is what it has done. It has, for instance, explained and inculcated the duties of justice and charity; but has left it to human reason to apply the general precepts to particular cases. So it has urged the duty of prayer, pointed out many of the occasions of it, and shewn the temper with which it should be performed. But it has not distinctly specified all the possible occasions or matters of prayer. To have done this, would have been not only endless, but needless, as wisdom, accompanied with a devout heart, will be sufficient to direct. It has inculcated prayer in general, and distinctly recommended secret and social prayer, as well as enjoined us to pray always with all prayer; and family prayer is so evidently included in the general precepts, and comprehended within the general reasons of social prayer, that no devout and serious heart can doubt, but this is as much intended as any kind of prayer; and he who attempts to disprove his obligation to it, must, at the same time, deny his obligation to pray at all. And he who denies this, must not only renounce Revelation, but discard natural religion, and even the government of Providence.

The obligation to social prayer is so plain, and so generally acknowledged, that I shall here take it to be conceded.

If this is a duty, Who are the persons to associate for the performance of it? Certainly they who are in a capacity to meet together-they who are connected by common interest-they who share in the same wants and the same favours-they who are united in affection, and can make each other's cases their own.-Who then are under so strong obligations to this duty, as the members of a family? They dwell in the same house-they naturally care for each other-their afflictions and mercies are in common-if one member suffers, the rest suffer with him—if one be honoured, all rejoice. A family then is such a society, as is under the first obligation to social worship. If you can find any precept in the Bible, which enjoins social worship, you need look no farther: You have found one for family worship.

You will not deny, that it is your duty, as the master of a family, to bring up your children and domesticks in the nurture and admonition of the Lord. But, Can you do this without the maintenance of family worship?-Will the younger members of your household act under a sense of God and religion, when they see you regardless of him, and of the honour which you owe him?

To impress on tender minds devout and pious sentiments, nothing can be better adapted, than family worship; in which they daily hear a God acknowledged, his perfections adored, sin and guilt confessed, pardon and grace entreated, their dependence recognized, and every needed blessing implored.

If prayer belongs to religion, you are to instruct your children in this, as well as other parts of religion. And, Is not example the most familiar and successful method of communicating to the young religious instruction ?-Without this will other means avail? Prayer was one thing, in which Jesus

and John instructed their disciples: And, Is there not the same reason why you should instruct your children in prayer? And, How can you so easily teach them to pray, supply them with matter for prayer, and impress their minds with a sense of its importance, as by requiring their daily attendance, when you address the common Father, in your own and their behalf?

In most families there are some, who have not capacity distinctly to apprehend, and properly to express their own wants. These need the assistance of others. Now, as children can understand a language, before they can speak it with propriety; so they can join in a prayer, before they can frame one for themselves. If then it is your duty to assist your younger domesticks in prayer, it is your duty to lead them in such petitions, as you would offer to God for them, and wish them to offer for themselves.

Does not family worship appear to you reasonable? I am sure, it cannot appear otherwise. But you will ask, perhaps, for some commands. These are not wanting. There are examples, which have the force of commands: And there are commands, too, some more implicit, and others full and express.

We will first attend to the examples, which have the force of commands.

What is a command? It is any signification of the divine will concerning our conduct. God, by approving a thing which is done, shews it to be his will, that it should be done. By approving the examples of pious men in maintaining family religion, he has given these examples, with respect to us, all the authority of precepts; for he has shewn it to be his will, that we should do the same.

The first example, to which I would refer you, is that of Abraham. He, at the command of God,

left his native country, his kindred, and his father's house, on account of the idolatry and irreligion which prevailed there, and came with his family into the land of Canaan, for the sake of enjoying the pure worship of the one true God. In his pilgrimage he made various removes; but wherever he chose a residence, we find that he immediately built an altar to the Lord, and there called on his name. How highly God approved his piety in maintaining religion in his family, you learn from the commendation given of him in the xviiith chapter of Genesis :-I know Abraham, 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, that the Lord may bring upon Abraham that which he hath spoken of him.

The example of Joshua, in the xxivth chapter of his history, is pertinent to our purpose. He says to the people of Israel-Fear the Lord and serve him, and put away the strange gods, which your fathers served, on the other side of the flood, meaning Abraham's idolatrous ancestors, and in Egypt, where their ancestors had been corrupted, and serve ye the Lord. And if it seem evil to you to serve the Lord, choose ye, this day, whom ye will serve: But as for me and my house, we will serve the Lord. To serve the Lord, in the language of the old testament, usually signifies, to worship him. This must be the meaning of the phrase in this place, because it stands opposed to the worship of strange gods. But, How could Joshua resolve for his family, as well as for himself, that they should worship the Lord? Most certainly he maintained stated forms of social worship in his house, and required their attendance. In this manner you may make and execute the same resolution. When he commanded the people to fear the Lord and serve him, doubtless he meant, that they should serve him in Vol. I. Y

the same manner, in which he served him himself. If Joshua then spake under divine direction, here is an express command, binding all heads of families to maintain the worship of God in their houses.

The next example which I shall mention, is that of Job, chapter 1st. When his children, according to the family custom, were holding a feast on each one's birth day, he sent and sanctified them, and rose up early in the morning, and offered sacrifice according to the number of them all; for he said, It may be that my sons have sinned, and cursed God in their heart. Sacrifice, which was accompanied with prayer, often signifies divine worship in gen. eral. Job sent and sanctified his children. He called upon them to prepare for, and join in, the reli gious solemnity, which he was about to perform.” He offered sacrifice according to the number of them all. He presided in the solemnity, and addressed the Deity in a manner adapted to the several cases of his children. It is added, Thus did Job continually-every day of the feast, or at every festival solemnity.

This example, which is recorded as an instance of Job's piety and uprightness, is a virtual command to all heads of families, to worship God in their houses continually. You will say, perhaps, "Job's children were now settled in distinct fami lies, and therefore this is rather an instance of occasional, than an example of stated family worship." But consider-Job and his sons lived in a vicinity; in those early times the father officiated as a priest among his children; and sacrifices were open acts of religion accompanied with prayer. Now if Job, after his children were removed to their respective houses, still embraced every opportunity, when they were occasionally together, to lead and engage them in social worship, Can it be thought, that there was no such thing as family devotion, while