II. Answer the objections you may make against it; and,

HII. Give you some directions for the proper pèrformance of it.

And may God himself give efficacy to our instruc-. tions! May God himself vouchsafe so to speak to your hearts, that those of you who have hitherto neglected this duty may be led sincerely to bewail and reform; and that those of you who have already established the worship of God in your families, may be encouraged to persevere.

I. From the innumerable motives enforcing this duty, I select a few, which I will illustrate with all' possible brevity.

1. So plain and so powerful is its obligation, that even unassisted reason urges us to its performance, and we cannot neglect it without sinning against the light of nature, as well as against the dictates of revelation.

Lay aside for a moment the volume of inspiration; inquire not into its testimony; but ask what are the injunctions of cool and unprejudiced reason.

It is a plain dictate of reason, that God is to be acknowledged in all those societies of which he is the founder and preserver. But you cannot, unless you deny the attributes of God, fail to acknowledge that his agency and providence are as real in joining together the different members of a family, as in joining together your soul and your body. Nature itself is sufficient to teach you, that "he setteth the solitary in families, and that children are his reward." And as he first founded, so he guards and defends the family; preserves it from peril, and saves it from destruction. Now then is it not most reasonable, that he who is the instituter and preserver of the fa

mily, should by the family be acknowledged and adored? You dare not say, God has indeed created and preserved me; but he has not created and preserved mine; he has no interest in my family, as such; he has no right or authority there.' But if he has this interest and authority, ought it not to be acknowledged and ought not you, whom he has set over the family, see that this obligation be properly answered?

It is a plain dictate of reason, that if there be blessings which the family needs, it is proper for the family to pray to God for them. But there are many mercies of this class: such as the preservation of the family in being and happiness; such as the direction of the essential members, the prospering of all family affairs, and a thousand other things which might easily be mentioned. Now, since these blessings must flow from the liberality of God, is it not reasonable that we should ask him for them? Do you say that we may individually petition him for these mercies? But remember, that it is not as individuals, but as a family, we receive them; and therefore, as a family, together and unitedly, we must pray for them. Deny this, and you reject the principle on which the whole system of social and public worship

rests.

It is a plain dictate of nature, that those who have a common interest in favours received, should together express their thanks to the bestower of these favours. Look then at your families: behold the enjoyments which the beneficent hand of God has showered upon them; and then say, is it not reasonable, conjunctly to render a tribute of gratitude to the Author of your common mercies? If an indigent family were supported by some generous benefactor,

would it not be chargeable with ingratitude, if the different members of it, and especially the head, as the organ of the rest, did not express their thankfulness? Is it God alone that is thus to be treated?

It is a plain dictate of reason, that they who sin together, should together seek pardon from God, and deprecate those judgments which they have deserved. And where is the family, the members of which are not chargeable with common sins? Surely if personal sins require personal confession, and general sins general confession, family sins also demand family confession. You cannot then be consistent with yourselves, without acknowledging the duty of family prayer, or denying that prayer is ever a duty,

These reflections (and many similar ones might be added) are sufficient to show that unperverted reason teaches us the necessity of attending to this duty. But even if these remarks were inconclusive, the conduct of the heathens would fully establish this doctrine. Amidst all their darkness, they had still sufficient light to perceive the obligation to family devotion; amidst all their errors, this great principle, though mingled indeed with superstition, was preserved among them. They had their household gods, and domestic divinities, and worship was paid in a family, as well as an individual capacity. And now tell me, my dear brethren, do we ask too much of you when we beg you to act as reasonable beings? Do we propose to you too high a model when we ask you to emulate the benighted pagan? Shall they pay higher honours to vain idols than we bestow on the living and true God? Shall Tyre and Sidon, and the whole heathen world rise up against us at the day of judgment? I pass to a

2d. Motive, which shall be drawn from the declarations of the scriptures, and the example of the saints.

If you ask me to give you an express declaration of scripture, in which family prayer is directly and in so many words enjoined, I confess that I recollect no such declaration; but if you make this an argument, as it is often done against the duty, you thereby betray a lamentable and gross ignorance of the manner in which instruction is conveyed in holy writ. The scripture addresses us as rational beings, and therefore is satisfied with laying down general rules of conduct, leaving it to common reason and the light of nature to apply these rules to particular cases. Thus, for example, God tells us in scripture, "He that provideth not for his own, especially those of his house, hath denied the faith, and is worse than an infidel." But he leaves it for natural light and common reason to tell us who are our family, and what particular provision we should make for them. What would you say to that man who should assert, . I am not bound to provide for this child, or that servant, because, though God gives me a general rule, he does not tell me precisely who are my family, and what is the provision to be made for them.' Would you not answer, Nature and reason are God's light as well as his word: and if nature and reason teach you to apply this general rule to this particular case, you are as much bound by it as though God had particularized this circumstance in his word.' This answer would be conclusive: and it is equally conclusive against the objection of you who say, God has no where declared in his word, Thou shalt worship me in thy family.' I answer, God has in numberless places of scripture laid down the general rule, that we should pray in all places, at all times, and on all occasions that are proper for prayer. Natural light and common reason teach us,

that families afford most fit times, place, and occasions for prayer. Now, since nature and reason are God's light, as well as his word, and since they teach you to apply the general rule to this particular case, you are as much bound to this duty as though God had said in so many words, Thou shalt establish family prayer.'

But in order to give this observation all its force, it will be necessary to mention to you a few of these general rules.

The apostle Paul, in his epistle to Timothy, (1 Tim. ii. 8.) says, "I will therefore that men pray every where:" that is, wherever prudence and opportunity will allow. And can we pray every where without praying in our families? The same apostle writing to the Thessalonians, has this injunction, (1 Thess. v. 17, 18.) "Pray without ceasing: in every thing give thanks: for this is the will of God in Christ Jesus concerning you." And can we pray without ceasing, if we are strangers to family devotion? Do we in every thing give thanks, if family mercies are received, and no acknowledgments. made, suitable to them and according to their nature?

It is worthy also of special remark, that in almost all those places of Scripture, where the mutual duties of domestic relations are urged, there is almost always added a charge to pray, or at least some mention is immediately made of prayer. Thus, when Paul, in the fifth and sixth chapters of the Ephesians, had spoken of the duties of husbands and wives, parents and children, masters and servants, and given some general directions to arm ourselves against spiritual conflicts, he immediately subjoins, (vi. 18.) Praying always, with all prayer and supplication in

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