it have a mutual relation and dependence, and are, therefore, under peculiar obligations to worship God. As public worship is proper and necessary, because men have a near relation to one another, and a common dependence upon God, and because they may cherish social affections, and promote one another's piety by such a public homage; so it is with families. For instance, if it be reasona❤ ble that every person should acknowledge the mercies he hath received from God, it is equally reasonable that family mercies should be acknowledged by the whole family together. They jointly share in the comfort, and ought to concur in the thankfulness. Are our houses safe from fear? Doth God preserve them from fire and storms, and the ravages of wicked and unreasonable men ?Doth he "make a hedge about us and our houses, and all that we have on every side ?” -Doth he preserve us, our children and servants, in our going out and coming in, lying down and rising up?-Do we come together in the morning after our repose, and in the evening after our labours, without any distress or evil occurrence? What can be more reasonable, than that we should unite in adoring and praising our great and constant Benefactor? When he spreads our table and fills our cup, we are not so far lost to a sense of religion and decency, as not to acknowledge his hand therein; and is it not equally reason

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able that we should praise him for our other family blessings? Is it thought reasonable that God should be acknowledged when we and our families enjoy any remarkable mercy or deliverance ?That we should desire thanks to be returned on that account in the public assemblies; and yet offer him no tribute of praise with our own families, though it be evidently a family mercy? I wonder men do not see the monstrous absurdity and glaring inconsistency of this neglect. If we have any sense of gratitude for God's mercies to our houses, is it reasonable that it should lie smothered in our own breasts, or only be acknowledged before God in our closets, and not with our families, who are joint partakers with us in the mercy? Further, are there not family sins to be confessed and the pardon of them sought? Is it reasonable, is it a duty, for every man to give glory to God by confessing his own sins, and thus cherishing a sense of their evil and his resolution to avoid them? And is it not reasonable that families should concur in this work ?-Is there a family upon earth, in which there are not often, I might say daily, offences committed against God, and against one another, by the members of it, in their relative capacity? Is there not some ill behaviour or neglect of duty to one another, that calls them to the Throne of Grace, to acknowledge it, and beg forgiveness of it? Are there not some trans

gressions of the rules of family enjoyments and converse; some excesses or differences; some miscarriages; some rash and provoking words uttered one against another; some unkind speeches, at least many vain and idle words in our mutual conversation, that ought to be lamented before God? Even the best men and the best families, have their sins of infirmity, that ought daily to bring them to God's footstool, as penitents and supplicants. The High Priest among the Jews was, on the day of expiation, to make an atonement for his own sins, and for the sins of his household; and there is reason we should daily renew our application to God for ourselves and household, through the virtue of Christ's atoning sacrifice. Further, there are family mer-· cies and blessings to be sought; and if it is.. reasonable that every particular person should pray to his Father in secret, for what he wants for himself, it is reasonable a family should concur in asking what they jointly want. Every head of a family is, or should be, sensible of his own insufficiency to guide, protect, and provide for his family, without a divine blessing; and therefore ought to commend them to God, and lead them to acknowledge, with him, their entire dependence upon Providence. There are blessings, which we want in common with all families ; such as daily bread, and the continuance of life; together with the peaceable and comfortable

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enjoyment of what we possess. There are also blessings which particular families need. Every family hath its peculiar cares and burdens; hath affairs to manage, and an employment to pursue, in the success of which they are all jointly concerned: and therefore God ought to be sought to by them jointly. Particular families lie open to particular temptations, which they ought to pray for deliverance from, or victory over. Busy families are in danger of becoming worldly-minded and forgetting the one thing needful. rich are in danger of pride, luxury, and uncharitableness: poor or decaying families, of injustice, fraud, and discontent: mixed families, of quarrels and contentions, or a want of harmony and contrivance for the general peace and happiness. There is therefore reason that such families should not only watch but pray, that they enter not into temptation. There are few families without frequent afflictions, which in some degree affect them all. They should therefore jointly pray, that these may be removed and over-ruled for their good, All families have relations or friends at a distance, whom they ought, in common supplications, to commend to God; as an expression of their love and tender concern, and the means to keep up that affection, which distance of place is apt to lessen. Besides all this, a family's concurrence in prayer will increase the fervor of devotion,

and be more likely to engage the favourable notice and blessing of God. The reasonableness of family worship further appears,

3. From the relation of the head to the several members of a family.

Heads of families are bound to worship God with them-on account of their authority over them-the love they should have for them and out of faithfulness to them, as their trust and charge.

You have, in the first place, authority over. them An authority over your children by nature, and over your servants by their consent; and this authority was given you by the supreme Lord, and is to be used for him. Any authority and power we have over others is a talent, or an improveable mercy, which we are entrusted with for their good; and God expects that, as stewards, we be found faithful. Why was this authority given? Not merely that they may be serviceable to the temporal, earthly interest of the family, and be compelled to do what would promote it; but that they might be made wise and good. As they are capable of being made so, it is the duty of their superiors to attempt it; and how can this be done without prayer? If you expect your servants should use their reason and understanding in serving you, and not to do things mechanically as the brutes, it is your duty, not to treat them like brutes,

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