DISCOURSE II.

THE OBLIGATIONS TO FAMILY WORSHIP FROM SCRIPTURE.

2 SAMUEL vi. 20.

Then DAVID returned to bless his household.

ONE of the disciples of Socrates, that great light of the Pagan world, desired information from his master, concerning some difficulties attending prayer; and above all, particular requests made to God, which have proved injurious to the petitioners when granted. The philosopher owned himself utterly unable to satisfy his disciple upon this head, and concludes with these remarkable words, "We must continue in our ignorance, till it shall please God to send a person into the world to give us full information concerning our duty." This person whom Socrates hoped and desired that God would send into the world, He hath been pleased to send, even his Son Jesus Christ; who hath given us full information concerning our duty, and particularly directed us in the article of prayer. It be

comes us to be thankful for such an instructor, and to hearken with the greatest attention, to what he saith on this important article. His directions are so plain and clear, that one would think it unnecessary to enlarge upon them, if we did not see many of his professed followers utterly neglecting them. I gave you, in my last discourse, the reasons why I intended to lay before you at large, the nature of family prayer, and our obligation to it; and to show you particularly, whence the obligation ariseth, on whom it lieth, and where the fault is to be charged, if it be not answered; and to leave those, that will persist in their neglect, more inexcusable than ever.

In treating this subject, I proposed to show you the reasonableness of family worship. This I argued from the relation of a family to the great God, as families are societies constituted by him, and furnished with special advantages and opportunities for worshipping him from the relation of the several parts of a family to one onother-and particularly their relation to the head of it-I argued it from the relation of families to the world; and the general practice of the heathen, in having some kind of family devotion, showeth, that this is agreeable to the dictates of reason, and is the law of God. I now proceed,

III. To show you the Scripture evidence for it;

Or what proof ariseth from Scripture, that family worship is an important and necessary duty. And here I must call back your thoughts to what was said in the former discourse, concerning the reasonableness of it; and remind you, that the Scripture was not designed to repeal the law of nature, but to confirm it. And though, as I have just now hinted in the case of Socrates, the light of nature did not give such directions about our duty, as made a revelation unnecessary; nor did it discover a method of pardon and reconciliation for guilty creatures; nevertheless, as far as it goes, it is the law of God, and to be obeyed with all submission of soul.There were rational creatures upon earth, above two thousand years before any written law was given; and, except discoveries made to particular persons, as Adam, Noah, Abraham and a few others, they had no other rule but the dictates of reason and obscure tradition. Now the apostle observeth, that "until the law of Moses, sin was in the world; but where there is no law there is no transgression" consequently, reason and conscience were their guide and law; and for disobeying this law, they were guilty of sin. Scripture is a superadded light, that confirms the law of nature; and if there could be no proof brought from Scripture, that family prayer was a duty, it would still be a duty, if it appeared to be reasonable in itself, and produc

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tive of the happiness of mankind. Those general laws of Scripture, to follow after righteousness and that which is good; to seek our own and other's happiness, would all be, in effect, precepts for family worship.But I shall now lay before you what proof or evidence there is from Scripture, that God requires it from us; and we shall consider some precepts that relate to it-the examples of good men who have practised it—and some passages intimating that it is a duty, or referring to it as a general practice among the seryants of God. Let us consider,

1. The precepts that require it.

Now here, I am very ready to allow, that I cannot find it any where expressly commanded. It is no where said in so many words, that every head of a family ought to pray with his family. The same remark may be made with regard to secret prayer; that there is no direct command to pray in secret. Our Lord indeed takes it for granted that his disciples would pray in secret, and gives them directions how to perform that duty. But I do not know any, who question that to be a duty. With regard to family worship, there are general precepts which ought, in all reason, to extend to that, and some particular precepts that seem immediately to refer to it.

There are general precepts, which ought, in all reason to be considered by us as extending to that; and it will appear to be the will of

our Master, that they should extend to it. There are many such precepts as these, relating to prayer : Pray always; pray without ceasing; continue in prayer; praying always with all prayer and supplication; I will that men pray every where; in every thing give thanks." Now will any say, that family prayer is no prayer? That if man is to pray every where, that is, wherever it is convenient, his family is excepted? If he is in every thing to give thanks, are family mercies to be omitted? These precepts require us to take all fit opportunities for prayer and praise; and reason and experience show that families afford fit time, place, and occasion for these exercises. If any object against the duty, it lieth upon them to shew upon what principles family worship is to be excluded; and why a particular application of these general commands should not be made to that. Suppose God had given no particular commands about the time, the place, and the disposition for prayer; should we therefore conclude that we are not to pray at all, when he saith, "pray always;" besides, that precept, pray without ceasing," seems to have a reference to the daily sacrifice,that was offered in the Jewish temple, every morning and evening, and was called the continual burnt offering. This showed, that God was to be worshipped daily, besides at solemn seasons, as on the Sabbath and at their yearly feasts.