THE inspired author of this epistle, having spoken of the living stone, which is dis­allowed indeed of men, but chosen of God, and precious; on whom the saints, as living stones, are built up a spiritual house: and having shewn that tho' many stumbled, and took offence at this glorious rock, yet that he is precious to believers, who are a peculiar people; that they should shew forth the praises of him who hath called them out of darkness into his marvellous light: He then proceeds to lay down many instructions and exhortations con­cerning a right behaviour in their several circum­stances and relations; and among the rest. he speaks particularly to husbands and wives, concerning how they ought to act towards each other; and gives this as a weighty consideration to move them to a right walk together, namely, That your prayers be [Page 4] not hindered: As if he had said, ‘You are to main­tain a constant trade of coming to that living stone, and as you are heads of a family, you are daily to practice social worship: But if relative duties are neglected, and the adversary can prevail to make a breach between you, that will have a dreadful ten­dency to hinder your daily united prayers.’ For, that family prayer is here intended, I think is plain from this consideration, viz. Injurious treatment, even from near friends, is so far from hindering pious souls from personal addresses to the throne of grace, that it often makes them more forward and earnest therein. In the prophet Micah's time, when corrup­tion had so far prevailed, that no faithful friend was to be seen, and the caution is given, Keep the doors of thy mouth from her that lieth in thy bosom; and when a man's enemies were the men of his own house, then he says, Therefore I will look unto the Lord; I will wait for the God of my salvation: My God will hear me. Micah vii. 5—7. Thus you may [...]e that the ill behaviour of wife or family may excite, instead of hindering secret prayer. (David says, For my love, they are my adversaries: But I give myself unto prayer. Psal. cix 4.) But there must be agreement in order for social worship: From whence it appears plain that family prayer is here intended; which I shall attempt to say something farther upon, in the fol­lowing manner:

• I. I shall endeavour to open something of the na­ture of prayer in general.
• II. Produce some scripture evidences for the daily practice of family prayer in particular.
• III. Labour to remove some hinderances that [Page 5] seem to lie in the way of this duty: And then close with addresses to several sorts of persons.

I. I shall endeavour to open something of the na­ture of prayer in general.

And I conceive that prayer is the soul's approach to God through a glorious Mediator, by the assist­ance of the Holy Spirit, to present our supplications, praises, &c. unto him. David calls it a pouring out our hearts before him. Psal. lxii. 8. Which may be con­sidered as comprehending the soul's expressing its views of him, its regards to him, its desires of help from him, and its returns of gratitude for favours received. Here observe, it is heart exercise. Many draw near with their mouths, while their hearts are far from God: But the prophet says, With my soul have I desired thee in the night; yea, with my spirit with­in me will I seek thee early. Isai. xxvi. 9. And in true prayer, the heart is poured out; the inmost griefs, burdens and desires of the soul are laid open before God: Sins are confessed, wants and miseries are pre­sented, help is requested, arguments are used of va­rious kinds: Petitions and requests are also brought for others, at home and abroad, in all places and re­lations. There is likewise in a right performance of this exercise, a self dedication and surrender of our all unto God: As in Psal. cxix. 94. I am thine: Save me, for I have sought thy precepts. See also Isai. lxiv. 8, 9. Yea, the very nature of prayer implies in it an engagement to receive and improve what favours the Lord shall grant, to his glory, and in a way of conformity to his will. Hence the work of praise is twice called by the sweet psalmist of Israel, a paying his vows, in Psal. cxvi. and in Psal. lxi. 4, 5, 8. he [Page 6] says, I will trust in the covert of thy wings, for thou, O God, hast heard my vows.—So will I sing praise unto thy name forever, that I may daily perform my vows. Here take good notice, that this duty was not to be performed only once in a year, month or a week; but it was his daily exercise; which leads me,

II. To produce some scripture evidences for the daily practice of family prayer in particular.

And the first shall be taken from our relation to God as his children.

He is the father of all flesh, as he gave them their existence, and gives all their enjoyments: And he is the covenant-father in Jesus Christ, to all regenerate souls. Now children, especially little ones, as saints are often called, ^‡ are bound both by duty and in­clination very often to come to their parents: And as it is not their business to provide for themselves, or to be anxious about their future support, but to come to their parents for whatever they need; so it is their duty, daily to come for instructions about what they should do, and faithfully to observe the same. And how loudly does this speak forth the im­portance of daily prayer? Hence, as our Saviour hath informed us that our Father knows what we need; so he has taught us to pray after this manner, Our Father which art in heaven. ^† Which words have been very justly expounded as a lesson that ‘teach­eth us to draw near to God with all holy reverence and confidence, as children to a father, able and ready to help us, and that we should pray with and for others.’ And that he intended we should come [Page 7] in this manner unto our heavenly father, every day, appears exceeding plain from the fourth petition, which is, Give us THIS DAY our daily bread: For as bread (take it in a natural or spiritual sense) is what we need every day, and as it is the living God who giveth us richly all things to enjoy; ^* so what can we do less than to ask him for what we need, and give him thanks for what we receive? Christ does not say, give us this week, or this year, but give us this day our daily bread:—And tho' the father of our spirits needs no information about our case, yet he will be enquired of ^† by us:—He will have us own our dependance on him, and our obligations to him. And as we have not only personal, but also family necessities and mercies, and as we are taught to say, Our father, give us this day our daily bread, I think the evidence appears very clear from hence for the daily practice of family worship.

2. The spiritual priesthood of the saints will afford further evidence for this duty. Our apostle in chap. ii. 5, 9. calls them a holy, and a royal priesthood: And John stiles them kings and priests unto God. Rev. i. 6. Now the main business of the priests was to minister in God's sanctuary, and offer sacrifice upon his altar. Deut. xxxiii. 10. The high priest was an eminent type of Jesus Christ, who is now entered, not into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us. Heb. ix. 24. All the levitical sacrifees of atonement pointed out that one offering, by which he hath perfected forever them that are sanctified. Heb. x. 14. He alone has answered [Page 8] for all our sins: But their thank offerings and free­will-offerings were a figure of the gracious exercises of the saints. It is their reasonable service to present their bodies a living sacrifice, holy and acceptable to God. Rom. xii. 1. And their liberality is called, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God. Phil. iv. 18. Heb. xiii. 16. Tho' what comes more directly to our present purpose, is that their prayers and praises are so called. David under­stood them so in his day: Let my prayer (says he) be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. Psal. cxli. 2. And John speaks repeatedly of odours and incense which came with the prayers of the saints. Rev. v. 8. and viii. 3, 4. Those sacrifices were to be presented at God's altar, which sanctified the gift: Hence the sacred writer to the Hebrews, in explaining and im­proving the spiritual design of those ancient cere­monies, says, We have an altar whereof they have no right to eat, which serve the tabernacle. Heb. xiii. 10. i. e. They that still held to the shadow when the substance was come, by their unbelief excluded them­selves from the benefits of this glorious altar, from whence the prayers of all saints ascend up before God. The inspired penman having mentioned the place and way of coming, proceeds to our duty in relation thereto.—By him therefore (says he) let us offer the sacrifice of praise to God continually, that is the fruit of our lips, giving thanks to his name. Ver. 15.

Now as he was writing to the Hebrews, there is abundant reason to conclude that in this he has a particular reference to their morning and evening sa­crifice: [Page 9] for in the first appointment thereof, they were told that it was what they should offer upon the altar day by day continually; and that it should be a continual burnt-offering throughout their generations. Exod. xxix. 38, 42. And it is afterwards called [...] continual burnt offering, no less than ten times in two chapters.^* How clear, then, does the evidence ap­pear, that the command to offer the sacrifice of praise to God continually, intends that christians should be as constant in their offerings of praise as the Jews were in their morning and evening sacrifice?

It might be farther observed, that the word conti­nually, is repeatedly explained by Isaiah, to mean the same as every day. Isai. li. 13. and lii. 5. And it is used in three places in scripture for persons daily diet. David said to Mephibosheth, Thou shalt eat bread at my table continually. 2 Sam. ix.. 7. (See also 2 King. xxv: 29. Jer. lii. 33.) with which compare Psal. lv. 17. Evening and morning, and at noon, will I pray and cry aloud, and he shall hear my voice: By which it appears that his addresses to God, were as frequent and con­stant as his stated meals: and that was according to the divine command in Deut. viii. 10. When thou hast eaten, and art full, then thou shalt bless the Lord thy God, for the good land which he hath given thee. And the custom of looking to God for a blessing on their food was so well known in Samuel's time, that the young maidens that Saul and his servant met, could tell them concerning Samuel's going up to the sacri­fice (or feast, as the margin reads it) that, The people will not eat until he come, because he doth bless the sacri­fice, and afterwards they eat that be bidden. 1 Sam ix. 13. Which custom we have so fully confirmed by [Page 10] the example of our Lord and Master, that we have the accounts of his practising of it, mentioned in no less than seven places by the evangelists;^* and the apostle Paul not only imitated this example of his divine master,^‖ but also declares, that the meats which seducers would command men to abstain from, God hath created to be received with thanksgiving of them which believe and know the truth: for (says he) every creature of God is good, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God, and prayer. 1 Tim. iv. 3—5. What can be plainer than this is to shew that we ought to practice prayer to God that he would sanctify our food to us when we partake of it, and give thanks to him for it. Nay the language of the text plainly shews that we have no right to receive the good crea­ture without thanksgiving: for the apostle holds forth that God created them for that end, namely, to be received with thanksgiving: and he says, that nothing is to be refused, IF it be received with thanksgiving: q. d. They are all God's creatures, and we have no right to any of them without leave: well they are sanctified by the word of God and prayer; i. e. the word gives us war­rant to receive them in the way of prayer for a blessing on them, and thanksgiving for them; and in no o­ther way. For if we take them without this, what do we better than pilfering or robbing; as God charged the Jews with doing of old, Ye have robbed me, even this whole nation, therefore they had a curse e­ven on their blessings, because they would not lay it to heart to give glory to God's name. Mal. ii. 2. and iii. 9. [Page 11] This duty was so well known in the primitive times of christianity, that Paul founds his argument upon it, and gives it as a good reason why the weak belie­ver, who still thought some meats to be unclean, should not judge him that believed they were clean, and so partook of them, viz. because, he that eateth, eateth to the Lord, for he giveth God thanks. Rom. xiv. 6. By which it is plain that he did not suppose that any believer would eat of God's good creatures with­out giving him thanks. To the same purpose he speaks to the Corinthians, when he asks, Why am I evil spoken of for that for which I give thanks? And then adds this command, Whether therefore ye eat, or drink, or what­soever ye do, do all to the glory of God. 1 Cor. x. 30, 31. Should any say, that we may give thanks in our hearts, when it is not openly expressed, I readily grant it; yet where a number make a meal together, out of the abundance of the heart the mouth ought to speak; and they must have strange notions indeed, who can hold that all these scripture instructions and exam­ples refer only to the secret exercises of the heart!

Thus by the way I thought it proper to say some­thing concerning the right manner of receiving our food. Our

3. Evidence for family prayer, shall be drawn from ancient example. The Patriarch Abraham, when he was called of God out of his own country, into the land of Canaan; his heavenly friend first ap­peared to him in the plain of Moreh, and there he builded an altar to him. Then he removed to the East of Bethel, and there built another, and called upon the name of the Lord. The like he did at Hebron: and so did Isaac at Beersheba, and Jacob, both ar She­chem, [Page 12] and Bethel. ^† Thus these three eminent fathers, as they removed from place to place, in the place where they pitched their tents, and where their fami­lies dwelt, there they erected altars, and called on the name of the Lord: which speaks forth family prayer strongly indeed. And that David did the like, seems to be clear from Psal. cxli. 2. So did our Lord with his disciples. Luk. xi. 1. These are some of the footsteps of the flock, which we are directed to go forth by. Sol. Song i. 8. To which we may add,

4. That many positive precepts, which we have in the New-Testament, plainly include family prayer; such as that, Pray without ceasing: In every thing give thanks; for this is the will of God in Christ Jesus, concerning you 1 Thes. v. 17, 18 And that in Eph. vi. 18. Praying always with all prayer and supplication in the spirit, and watching thereunto with all perse­verance, and supplication for all saints. None will sup­pose that to pray without ceasing, and to pray always, intends that we should do nothing else but pray; yet surely it implies the daily practice thereof: And we are here expresly required to give thanks, not only for some things, or upon some occasions, but in every thing; which must include family favours as well as others: yea, we are commanded to pray al­ways with all prayer; and who dare say, that all prayer does not intend family prayer, as well as that which is secret, and that which is public? And these du­ties are to be observed, not only for a season; but we are required to watch thereunto with all perse­verance. Other passages might be mentioned to the same purpose; but I shall omit them, and hasten to observe,

[Page 13]5. And lastly, That this exercise is one character by which God's people are distinguished from all others. When the prophet Jeremiah would distin­guish the Heathen, which knew not God, from his people, he marks them out by this, that they were families that called not on God's name. Jer. x. 25.— Here let none mistake, and think that an external observation of this duty is enough. Men may do that, and yet be in a miserable state: but it is with this, as it is with morality; though a person may have outward morality without saving grace, yet an immoral man is a wicked man: So here, they may pray in their families and closets too, whose hearts are not right with God; but prayerless families are called heathen families.

Thus I have touched upon some of the evidences from scripture, that we have for this practice, which are so plain, that it may well seem strange that any, who hold to the scriptures, should neglect it; but since many do, I shall proceed,

III. To labour to remove some hinderances that seem to lie in the way of this duty. And,

First, I have known some who would allow that family prayer was a good custom enough, but deni­ed there being any command for it. But if Christ has required us to come with the language of Our father,—to ask that he would give us this day our daily bread, which so strongly implies that we should come thus every day; and if we are commanded to offer the sacrifice of praise to God continually, which word is so often used for the morning and evening sacrifice; and if Abraham, Isaac, and Jacob, practi­ced calling on the name of the Lord, wherever their [Page 14] families dwelt; if David, and also Christ himself did the like; are we commanded to pray alway, with all prayer, and are husbands and wives required to walk so together that their prayers may not be hindered; and have we so many precepts and examples for this exercise at meal-times; and are such called heathen families, that call not on God's name, (as has been proved above) what would mortals desire more to prove to them that God requires them thus to prac­tice? Should any (to evade the force of this reason­ing) say, That these priests, altars and sacrifices that have been so often mentioned, refer to old Jewish ce­remonies, that have been long out of date: In re­ply, I would desire to ask such persons a few questi­ons.—Were not those ancient ceremonies of God's appointment? And had he not some wise design therein? Were they not shadows of good things to come? Yea, and were they not a part of the scrip­tures that were written for our learning? Where is the christian that dare deny these things? Surely then, instead of disregarding of them, we ought to give the more earnest heed to these things which were first re­presented by such lively figures, and that have been so clearly explained to us in the new-testament. But,

I shall come, secondly, to that which I take to be the greatest hinderance of this duty, and that is, the want of a frame and inclination for it. "Prayer (say many) should be heart exercise, and when the Isra­elites hearts were not right with God, their prayers were looked upon as flatteries and lies." Psal. lxxviii. 36, 37. But is it not strange that those sinners crimes are now brought for others excuse? They refused to walk in God's law; and instead of taking a thankful no­tice [Page 15] of his dealings, they forgot his works, and his wonders that he had shewed them. Ver. 10, 11. And instead of seeking to him for their food, they rather questioned whether he was able to supply them or not: they said, Can God furnish a table in the wil­derness? ver. 19. And when he had given them abun­dant evidence of his power and goodness, and also some awful rebukes for their wickedness; yet, for all this, they sinned still: and believed not for all his wondrous works. Ver. 32. They stood it out 'till death stared them in the face, and then they would pray. When he slew them, then they sought him. Ver. 34. This is the old way that wicked men have trodden. And, O soul, dost thou chuse their path! They, it seems, would not mock God while they thought they could do without him: no, then they turned their back un­to him, and not their face: but in the time of their trou­ble, they will say, Arise and save us! Jer. ii. 27.

One dreadful ingredient in this excuse, is, making our own inclination, instead of the divine precept, our rule: for though the command is to pray always with all prayer, yet the import of this objection is, "Because I have not an inclination to such exercises, therefore I am excused from regarding of them." Horrid excuse with a witness! Yet horrid as it is, a great deal of pains has been taken to dress it up, so that its odiousness may not appear. Some will plead that saints are called to liberty; but that to pray when they have not freedom of mind for it, would be to work under a yoke of bondage: but such greatly mistake the nature of the saints liberty, a great part of which, is their open access to the Fa­ther, through Jesus Christ, in all their wants. Eph. [Page 16] ii. 18. Heb. iv. 16. David cries out, O thou that hearest prayer, unto thee shall all flesh come. Iniquities prevail against me: as for our transgressions, thou shalt purge them away. Psal. lxv. 2, 3. Here note well, that what many bring as an excuse to keep away, he takes as an errand to come upon: q. d. ‘I find rising corruptions, and wrong dispositions to be too strong for me; therefore I come to thee, who art able and ready, both to pardon, and also to subdue them all.’ ^‡ Our Saviour often bids us watch and pray that we enter not into temptation: but this ex­cuse would rather teach us to yield to temptation, e­ven when we are drawn away of our own lusts, and enticed. ^† Little do many see where this would lead them to. ^*

Others will plead that this insisting upon daily prayer, will build people up upon works. But to this, it may be replied, that though there is a great propensity in mankind, like the Pharisee, to bring in an account of what they have done; and like the Jews of old, to think to exact of God, pay for all their labour; ^‖ yet the true nature of prayer, is di­rectly [Page 17] contrary to any such thing. Prayer is for a needy creature to come to God for what it wants, and thank him for what it receives: and surely there is a great difference between a guilty or miserable creature that comes to beg for pardon and help, and a merchant that comes with his goods to trade for more. The beggar, the more destitute he finds himself, the more earnest and incessant are his cries: but the trader, if his goods fail, he draws off 'till he can get more. And Mary says, that the Lord hath filled the hungry with good things, and the rich he hath sent empty away Luk. i. 53. Hence it appears that this very plea springs from a proud, self-righteous disposition. It implies as much as this, that if I feel in a good frame of mind, and have something that is good to bring, then I will come, and if not, I will stay away. David once got into such a frame that he kept silence, 'till God's hand was so heavy upon him that he could hold in no longer; then he confessed his transgressi­ons, and the Lord forgave his sins: and he adds, for this shall every one that is godly, pray unto him. Psal. xxxii. 3—6. But least any should imagine that this was the right way to hold in 'till they were thus o­verpowered, he proceeds to say, I will instruct thee, and teach thee in the way which thou shalt go: I will guide thee with mine eye: be ye not as the horse, or as the mule which have no understanding: whose mouth must be held in with bit and bridle, ver. 8, 9. Which plainly shews that this keeping silence, and holding back 'till we are overcome, is acting more like stupid beasts, than like rational souls, who have a father in heaven, who is able and ready to supply all our wants. The regard that he shews to the prayer of the destitute, and [Page 18] to the cry of the publican, may well encourage nee­dy creatures to come to him. Psal. cii. 17. Luk. xviii. 13, 14.

A just view of our standing before God, and of our obligations to him, would silence a thousand such objections: for we cannot live, move, nor draw a breath without him, whether we acknowledge it or not; and all things are naked, and opened unto his eyes. ^* He sees when we turn to him, the back and not the face, and takes notice of such as will not frame their doings to turn unto him, who yet in their afflicti­on will seek him early, and in their trouble will say, Arise and save us. ^‡ How soon would a just sight of this, make any soul cry out, God be merciful to me a sinner! And if he grants pardon, or a dispo­sition and ability to perform any duty aright, as all is received from God, so we owe all to him, and are still deeper involved in the debt of love by all that we thus receive or do: what then have we to boast of, or trust in of our own? These things are set in a very moving light in the behaviour of that pious king that we have often had recourse to before. When he had made vast preparations for the temple of God, out of his own proper goods, and had moved the el­ders of Israel to do the like, so that they had collect­ed as much gold and silver as is computed at about thirty million sterling,^§ besides other materials; yea, and had done it joyfully and willingly too: yet, at what a distance he was from thinking that God was indebted to him for all this, you may see in his lan­guage before a great assembly of people. ‘Thine, says he, O Lord, is the greatness, and the power, [Page 19] and the glory, and the victory, and the majesty: for all that is in the heaven, and in the earth, is thine; thine is the kingdom, O Lord, and thou art exalted as head above all. Both riches and honour come of thee, and thou reignest over all, and in thine hand is power and might, and in thine hand it is to make great, and to give strength unto all. Now, there­fore, our God, we thank thee, and praise thy glori­ous name. But who am I, and what is my people, that we should be able to offer so willingly after this sort? For all things come of thee, and of thine own have we given thee. We are strangers before thee, and sojourners,—all this store that we have prepared,—cometh of thine hand, and is all thine own.’ 1 Chron. xxix. 11—16.

Here it might be worth while to compare this with the language of the proud king of Babylon, and proud Pharisee of Jerusalem; the first of which says, ‘Is not this great Babylon, that I have built for the house of the kingdom, by the might of my power, and for the honour of my majesty?’ And the o­ther prayer is, ‘God I thank thee, that I am not as other men are,—I fast twice in the week, I give tithes of all that I possess.’ Dan. iv. 30. Luk. xviii. 11, 12. Mark well the difference; one uses the ambitious pronouns I and my, three times, in a way that ascribes all temporal things to self, without the mention of God's name in the affair: the other, after just mentioning the divine name once, has the great I over as often with relation to his religious ex­ercises; while this king of Israel out-does them both on the other hand, yea, more than double; for he makes use of the terms, thine, thou, thee and thy, no [Page 20] less than sixteen times in this passage, in a sense that ascribes all his enjoyments and performances to God, both temporal and spiritual: yea he speaks of it with thankful wonder, that they should be able to offer so willingly as well as that they should be allowed to han­dle so many of their master's goods, and lay them at his feet; for, says he, of thine own have we given thee. This is a pattern worthy of our most constant regard. It is ignorance of God, and keeping at a distance from him, that promotes self-righteous conceits, which all vanish when we come near to him. When Job had wandered from his God, he was greatly ensnared with a self-justifying disposition: when he was bro't near to him, he says, I abhor myself, and repent in dust and ashes. Job xlii. 6.

Other hinderances I shall have occasion to speak of in my addresses to several sorts of persons, to which I now proceed. And,

I. To heads of families who neglect the daily practice of family worship.

Dear Sirs, will you permit an unworthy instrument, to ask you a few serious questions about this mat­ter? As,

1. Is this neglect because you see no warrant for this duty? If so, pray then review the case again, and in the fear of God, search his word, and consi­der well if there is not as plain evidence for it, both by precept and example, as there is for almost any point of christian practice. And consider also, if it is not our reasonable service, that we should seek the Lord, and that daily, since it is in him we live, move, and have our being; ^‡ yea, and whether such as neglect it, [Page 21] don't act more absurdly than irrational animals: for we are told, that the young lions roar after their prey, and seek their meat from God: and that, He giveth to the beast his food, and the young ravens that cry. Psal. civ. 21. and cxlvii. 9. Or,

2. Is your neglect owing to a want of a disposition to such exercises? Surely the thought of that might well alarm thy soul; for the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men, who hold the truth in unrighteousness. It is a great truth, that God is a spirit, and is to be worshiped spiritually; yet this truth is held in unrighteousness, while it is held as an excuse from our daily acknow­ledgements of his favours: for (says the apostle) the invisible things of him from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power, and God-head; so that they are without excuse: because that when they knew God, they glorified him not as God, NEITHER WERE THANK­FUL. Rom. i. 18, 20, 21. And the following part of the chapter, shews, that for this cause they were given up to the most amazing blindness, and awful abominations that mortals ever knew. Or,

3. Dost thou alledge the ill behaviour of any that practice family prayer, as an excuse for thine neglect, as I have known some to do? Methinks thou wilt be ashamed, in open daily light, to stand in this one minute. Who ever acted more abominably about prayer, than the Pharisees? Yet how far was that from hindering the abundant practice of it by Christ and his followers?

4. Is this neglect caused by things being out of order in thy family? O then rest not without hav­ing [Page 22] those disorders rectified: for a family that will not admit of the worship of God in it, must be a dread­ful place; and one may justly say of it, as Jacob did of Simeon and Levi, O my soul, come not thou into their secret: unto such a family, mine honour be not thou united. Joshua's resolution with regard to himself and family, deserves our warmest regard. As for me and my house we will serve the Lord. Josh. xxiv. 15. Nor is Da­vid's example less worthy of notice. When he set up house-keeping, instead of letting in vanity and iniqui­ty as many do, he invites God home with him, saying, O when wilt thou come unto me? I will walk within my house with a perfect heart: I will set no wicked thing before mine eyes. Psal. ci. 2, 3. But dost thou say, I have no gracious persons in my house to join with me? That is indeed a sorrowful case; yet, as our warrant for social worship depends not on our cer­tainly knowing that we have gracious souls present with us, and as all are God's creatures, who are un­der manifold obligations to acknowledge him, we may boldly come to the throne of grace, where the general assembly of the first born, which are writ­ten in heaven, all meet; and may there present our praises and requests. Heb. iv. 16. and xii. 22—24.

5. Do any excuse themselves because of the small­ness of their gifts? I would only ask such, whether that prevented them from coming in their childhood to their earthly parents for what they wanted? if not, then why should it hinder us from coming to him who knoweth what we have need of before we ask him? Mat. vi. 8.

Before I take my leave of you who profess religion, and yet neglect the daily practice of social worship. [Page 23] I would earnestly desire you to view the inconsisten­cy that there is between your profession and practice. It is generally allowed, that a leading point in the profession of christianity, is the ordinance of baptism, notwithstanding men's different judgments about the time and manner of administering of it. And those who hold to infant baptism, often bring this as a great argument therefor, viz. That their children will be heathens if they are not baptized: while some others can hardly look upon any to be christians that have not been baptized by immersion. Now, rea­der, art thou of either of these sentiments, what con­sistency can there be between thy profession and thy conduct? If of the former, then how canst thou prove that thy family are christians, when they have the very badge of heathenism that the prophet distin­guishes them by? And if thou art of the latter sen­timent, how can thy character be any better secured, while so important an article of christian behaviour is neglected. Baptism is a putting on Christ, and con­tains an engagement to walk in newness of life. Rom. vi. 4. But if we think that one act, without living such a life, will answer, shall find ourselves greatly mistaken. No doubt but thou wilt find that many outward difficulties, and inward struggles will rise against prayer; as well as other duties: but if you will neglect them because of that, I leave you to an­swer it to him, who has said, Whosoever doth not hear his cross, and come after me, CANNOT be my disciple. Luk. xiv. 27.

II. I would say a few words to them that practice family worship: and my address to you shall be by way of advice and exhortation. And,

[Page 24]1. Rest not in the mere external performances of this duty. James tells us that while many receive not, because they ask not; others ask, and receive not, because they ask amiss, that they may consume it upon their lusts; and he says, God resisteth the proud, but giveth grace unto the humble. And among other things which he advances on this subject, he brings in the example of Elias, who though a man of like passions with us, yet he prayed earnestly, and he re­peatedly obtained his request. He prayed earnestly, or as it is in the margin, He prayed in his prayer. Jam. iv. 2, 3, 6. and v. 17, 18. So, my friends, if we pray in our prayers, we shall find it not to be in vain.

2. Take good heed to your walk. Obedient chil­dren will come to their parents, not only for food, but for instruction about what they should do, and will be as much concerned to obey their commands, as to obtain their help. So says our apostle, As obe­dient children, not fashioning yourselves according to the former lusts in your ignorance: but as he which hath called you is holy, so be ye holy in all manner of conversa­tion. And as many are ready to catch hold of any evil behaviour that they can discover in any who profess this, as well as other duties of religion, that they neglect, as an excuse for them: So he tells us, it is the will of God, that with well doing, ye put to si­lence the ignorance of foolish men. 1 Pet. i. 14, 15. and ii. 15.

3. Content not thy self with family prayer alone. We are to pray always with all prayer, and watch thereunto with all perseverance. Therefore,

4. Beware of turning back from these ways; for [Page 25] if any man draw back, Christ's soul will have no plea­sure in him: which is set in a very striking light in the 81st Psalm, where God reminds his people of the wonders which he had done for them, and says, Thou calledst in trouble, and I delivered thee.—Hear, O my people, and I will testify unto thee:—There shall no strange god be in thee; I am the Lord thy God:— open thy mouth wide and I will fill it. As if he had said, ‘Thou hast found me to be a God hearing prayer, and I am ever the same; therefore regard no others, but open thy mouth wide, enlarge thy desires to me as much as thou wilt, and I will fill them.’ But instead of continuing their regard to him, he goes on to say, my people would not hearken to my voice; and Israel would none of me, so I gave them up unto their own hearts lusts; and they walked in their own counsels. v. 7, 12. O tremendous case! to be given up to one's hearts lusts is one of the greatest judgments on this side of hell. What need have we then to cry daily, lead us not into temptation, but deliver us from evil! My

III. Address shall be to young persons. And what I have at present to say to such is, learn the im­portance of setting out, as well as travelling through the world with God. This was the way that the first man took who got to heaven without seeing death. ^* And this is the command of our divine Lord, Seek ye FIRST the kingdom of God, and his righteousness, and all these things shall be added unto you. Matth. vi. 33. To the same purpose is the language of David, to you; Come, says he, ye children, hearken unto me, I will teach you the fear of the Lord. What man is he that desireth life, and loveth many days, that he may see good? [Page 26] Depart from evil, &c. Psa. xxxiv. 11, 12. Take heed, dear youth! you are called upon from two very different quarters: Satan promises you the kingdoms and glories of this world, if you will take his ways of deceit, vanity, and iniquity: and on the other hand, here are these calls from heaven to chuse the way of truth and holinese, and the promise there­upon of all blessings, both in this life, and that which is to come: and which wilt thou believe? which wilt thou regard? As surely as God speaks true, the way to enjoy good days here, is to walk in the way of truth, peace, and holiness; and every soul which yields to the contrary inticements, practically de­clares, that God is a liar, and that the Devil is to be believed before him!—Be astonished, O heavens, at this!—What conduct can be more absurd, than for a creature, who wants to enjoy the good things of the Creator, to take a course of contrariety to him-to obtain them? And, in particular, for one that wants an agreeable companion, and to get comfor­tably settled in the world, to give himself up to va­nity and iniquity then, even more than at other times. Solomon says, A prudent wife is from the Lord. Prov. xix. 14. How then can any expect to obtain such an one in a way of disregard to him?^* Those who take such a course, do what they can, as it were, to con­strain the Divine Being to hedge up their way with thorns; and strip them of their enjoyments, in order [Page 27] to bring them to a right sense of things. Hos. ii. 6—15. Or else to let them have the waters of a full cup, and an increase in riches, for a little space, until they stip into destruction in a moment, and are consumed with terrors. Psal lxxiii. 10, 12, 18, 19. You would pity a slave, or criminal, that was obliged to labour all day to collect a bed of thorns to lie down upon it at night; or to gather a large quantity of fuel for his own burning: Yet this is the sinner's own choice; whilst he hardens his heart against God, and abuseth his goodness, he is spending his life in trea­suring up wrath against the day of wrath. Rom. ii. 4, 5. O! how different from this, is the case of an old grey-headed saint, who can appeal to God that he has been his trust from his youth, and that he has gone in his strength, and trusted in his righteousness on­ly. Psal. lxxi. 5, 16, 18. And can say, when the time of his departure is at hand, ‘I have fought a good fight, I have finished my course.—Hence­forth there is laid up for me a crown of righteous­ness, which the Lord the righteous judge shall give me in that day.’ 2 Tim. iv. 6—8. This is a happiness worth striving for indeed!

And as every soul is pursuing after happiness, tho' most of the children of men take the way that leads directly from it; therefore take a brief description of a truly happy man, in the following lines, with which I shall conclude.