long as this world lasts; particularly whether it be the earth that successively moves to the sun, or whether it be the sun that is whirled about the earth. The latter of these is so unapprehensible a thing, that the sun should run so vast a circle in so little a space of time, that it hath made many very considering men more to incline to the other opinion. But that we should be compassed about daily, once in twenty-four hours, with the strange vicissitudes of day and night, and not be disposed thereupon to adoration, is a most unaccountable thing; and will speak the inhabitants of this earth to be as stupid, as the earth on which they dwell.

But the idolatry of pagans will be a testimony against Christians, if it should be so. What tempted them to that idolatrous notion of worshipping the sun and moon, but that they thought them to be a sort of deities, from whom they received such a continual course of favours, that they thought they did owe continual adoration to them thereupon? If they falsely thought so, how truly and justly should we do what they have thought, if we reckon that the God of heaven and earth, of sun and moon, and of the whole creation, doth in such wisdom and in such kindness and benignity to us provide, that there should be so necessary an alternation, as this of light and darkness in so continued a course!

ence, suppose such a calamity to befall a religious family, | wisest philosophers, that are never like to be decided as and suppose it to befall an impious ungodly family. On the one hand, "My family hath been the seat of religion; I have desired, that God might be served and honoured there; of this I have been studious to the uttermost." How free and easy is the way of access to God, when such a person is not affrighted by guilt, and the horrors of an amazed conscience! But on the other side, to be forced to say, "I can look for no relief from God in this case, for I have neglected him, I have forsaken him and banished him my house and habitation; he had no abode or dwelling with me, no acknowledgment or worship from me and mine." What will this issue in? But if there be no such bar in the way between God and us; "Now my habitation is consumed and turned into flames and ashes, I have no dwelling; but thanks be to God, the secret of the Divine presence lieth open to me; I can go to him and say, Lord, thou hast been thy people's habitation through all generations. I shall never be destitute of a dwelling, as long as I have such a God to go to, and may solace myself in his love." For he that dwelleth in love, dwelleth in God, and God in him. How unsolicitous will that heart be, that finds itself possessed of a dwelling in the Divine love! That love will carry through all the straits and difficulties of time, and provide richly for us in an immense eternity that shall ensue. This makes a vast difference betwixt one that serveth the Lord and one that serveth him not. Further; How are we directed by the course of nature itself? Do you think that those diurnal alternations of day and night carry no signification with them to an intelligent sort of creatures? When it is so inculcated to us in Scripture, what sacred things those ordinances of day and night are, and the statedness of their succession to one another; what can this intend, but to give us a measure as to the exercises of religion? Why else should this be so much insisted on, and we be called to fix our eye and take more special notice of those two great luminaries in this world of ours, "the sun that rules by day, and the moon that rules by night?" We are taught by nature itself to shape our other affairs accordingly. "Thou makest darkness, and it is night:-The sun ariseth;-Man goeth forth to his work and to his labour, until the evening," Psalm civ. 20, 22, 23. May he indeed do so, and shall he not take God along with him? And when the return of night calls him back from his affairs, ought he not then to be put in mind, who must be his keeper while he slumbers and sleeps, even that Keeper that never slumbers nor sleeps ?

That it might be more expressly signified unto us, how nature may and should be a measure unto us of religion, as to this thing; do but take notice of that passage in Amos v. 8. Seek him (though these words, "seek him," are not in the Hebrew text in this verse, yet they are in the words but a little before, in several verses, and it is plain ought to be repeated or understood here, as the sense itself dictateth:) "Seek ye me, and ye shall live. Seek not Bethel, nor enter into Gilgal, and pass not to Beersheba. Seek the Lord, and ye shall live. Seek him that made the seven stars and Orion, and turneth the shadow of death into the morning, and maketh the day dark with night," &c. Seek him that doth so and so; what is the meaning of that? Seek him, because he doth so and so; seek him under that notion, as it is he that maketh the day dark with night, and turneth the shadow of death into the morning. What stupid, insensible creatures shall we be, if so wonderful a change doth not instruct us! If such a change were not common, it would be a subject of the greatest wonder to us. But that is the infirmity of our minds, that great things are little regarded, because they are common. That there should be that steady course kept in nature, as to make so vast a change in the world within the space of twenty-four hours, as the vicissitudes of day and night, of light and darkness; that we should have the brightness of an orient sun illustrating our hemisphere, and that within so many hours it is gone, and the shadow of death covers it; certainly this should set all religious minds upon adoring that Author of nature, that doth this in so steady a course, and in a way so unspeakably above all human conception, and which makes so many indeterminable controversies and disputes among the

*Preached Jannary 14th, 1694.

What then doth this require and call for from us? To seek the Lord upon this account, the Lord that maketh the day dark with night, and that turneth the shadow of death into the morning. He doth even impose upon us those daily acknowledgments and acts of worship morning and evening, by the very course and current of nature itself, as he is the Author and God of nature. And wonder not, that the light and law of nature is so often appealed unto in this case. It is what we find the apostle does in a matter of far less import, than this that is now before us; when he speaks about the business of hair, 1 Cor. xi. 14. Surely we are to act according to the unerring plain dictates of nature, in so great and important a matter as this is, much more.

I might further add upon all this that general precept, Phil. iv. 8. "Whatsoever things are honest, comely, whatsoever things are lovely, of good report, think on these things." What a lovely thing is a praying, orderly family! a family, where religion is kept up in a stated course, so as that that course is as constant as the course of day and night! It is not left to us as a mere arbitrary thing, whether we will do things lovely, comely, honest, and of good report, yea or no; but as a necessary thing, founded upon necessary reasons. And therefore to be unconcerned and indifferent, whether those of our family (if we have families) do things so necessary, or not, is a contradiction in terms; for it is to say, that which is necessary is not necessary; or, it is an indifferent thing, whether that which is necessary be done or not done.

SERMON V.*

HAVING endeavoured to evince to you, that there ought to be such a thing as family religion; and then to show you, what we were to conceive and practice, as to the frequency of the exercises of it, or when and at what times it ought to be performed; I would further speak to a question or two relating to this matter, and answer one or two objections, and so shut up all with some Use.

There are some questions that occur, which may require some consideration.

Question I. Some have desired to be informed, "Whether in case of the absence or sickness of a husband from or in the family, it be incumbent on the wife to keep up family duty in such a case?" And the case is the same as to widows, or others of that sex, who are sole governesses of families.

Answer. It must be said in general to this, that one

Answer. To this I have several things to say.

rule cannot be suited to all cases. There may be very great | of time for a stated course of family worship, morning and variety, as circumstances differ. But, evening." As there can be no reason, as you have heard, 1. Nothing is plainer, than that while the conjugal re-alleged for the one of these times, that will not be as latives remain, the female relation hath a real part in the weighty for the other. government of the family. That is plainly enough asserted in 1 Tim. v. 14. that it is the woman's part to "guide the house." The word is ¿ikodeonoreiv, to have a despotical power in the family, a governing power; which must be solely in her in the absence or failure of the other relative; and that must by no means be abandoned or quitted. And whereas all power and all order is from God, it cannot be denied or disowned or laid aside without an injury to him.

2. Hereupon, if there be in a family a prudent pious son, or a prudent pious man-servant, who may be assigned to this work; it may fitly enough be done by such a one by her appointment. And so the authority that belongs to her in her station, is preserved, and the thing done. That such a work as that is may be assigned to another, is out of all doubt, and ought to be so, where it may most fitly and most duly be so. And none question the fitness of assigning such a work statedly to another, in such families where persons are kept on purpose for the discharge of family duties. 3. It is possible, there may be families, that do entirely at present consist of those that are of the female sex; and concerning them there is no question.

4. Where the family is more numerous, and consists of the male sex, of whom none are fit or willing to undertake that business, and it cannot be done by the governess with decency or to edification; in that case she is to follow the example of Esther, (a very laudable one,) with her maidens and younger children still to keep up to this worship in her family; and, as much as in her lies, to warn and charge the rest, that they be not omissive for their part, (though they do not concur with them,) together or severally in calling on the name of the Lord daily.

Question II. A second question that occurs in this case, is, "Whether, where there is no competent ability to perform such a duty, as that of family prayer, with decency and edifyingness, it be fit to make use of helps, the preconceived words of others?"

Answer. As to that the matter seems to me so plain, that we need make no long discourse about it. I make no question at all, but that the substance of every duty is to take place of circumstance. It is better that the duty be done, than that upon the account of a mere circumstance it should be omitted and let alone. And there are useful helps, such as "The Practice of Piety," and other good books contain in them, which may fitly be made use of for that purpose; provided that they be not rested in, or that there be not a design of taking up there.

But persons in that case are more to study the Scriptures, the excellencies and attributes of the Divine nature, the natures and offices of Christ; to acquaint themselves with the particular office of the Holy Ghost, as he is the Spirit of grace and supplication; and to study their own hearts more, and to consider what are their true necessities. And in time, if people do conscientiously labour to make themselves acquainted with these things, and especially to get a sense upon their own hearts of their own true and great spiritual necessities; that will easily furnish them with matter, and matter will dictate words. Every one can tell, how eloquent necessity is wont to make beggars, that are pinched with want and hunger; they do not use to want words to represent their case. And for a more special help in this matter, if any such as make it a matter of doubt, would but allow themselves the leisure and give themselves the trouble, (but shall any call it a trouble? they would not account it so, if they did the thing,) to peruse Bishop Wilkin's treatise about "The Gift of Prayer;" they would there see, not only what the judgment of so great a man was, concerning the best and most eligible way of managing our addresses to God in prayer; but how also an ability may be obtained through the grace and blessing of God, for applying ourselves in the name and on the behalf of others to God in prayer.

But there is yet an objection or two, that needs to be considered.

Objection I. Some will say perhaps, "That they want time, and that their necessary secular affairs cannot admit

1. It would be a very great piece of justice, if such, as are wont to object, would but represent the case as truly it is; that is, that they would rather say, they want hearts than that they want time. Undoubtedly, where there is a bent of heart right set in this matter, time will be found; it will not be a difficulty to find it.

2. I would fain know of such, why they do not object too, that they cannot find time to have solemn meals in their families, set meals; that they cannot find time for eating or drinking, no, nor for sleeping. But are these things more necessary than religion? What is become of their understanding? How forlorn an understanding is that grown, that can apprehend a necessity for set and appointed seasons for repast and the repairing of natural decays, and cannot apprehend a necessity of constant family religion, or seem to think of that as a matter less necessary! Will they pretend to believe, that they have souls, immortal spirits about them; and that an immortal mind or spirit is a more valuable thing than a clod of clay? Do we need to make speeches to Christians or to men for such purposes as these? Therefore I add again,

3. It is very true, that nothing is at that time necessary, when somewhat inconsistent therewith is truly necessary. That is a concession, that must be stated and established, for it cannot be shaken. And therefore we are to take our measures, not against it, but by it, and according to it For in morality it is impossible that necessaries should be repugnant one to another, any more than that truths can; that one duty to be practised should be contrary to another duty, than that one truth to be believed should be contrary to another truth. They are all of a family, of a kind and alliance, and very easily reconcilable with one another. But as we formerly had occasion to mind you, so I must remind you, that it is the good man's character, that he "orders his affairs with discretion." If men will do this, they will then find out ways and methods, how to reconcile their important necessary affairs with one another.

There are cases, wherein even a religious duty itself must yield and give place to other necessary occurrences. It may not only in some cases be lawful, but a duty, to intermit the course of family duty in the ordinary season thereof. As, suppose a person be taken with a sudden, surprising fit, that endangers life, and requires the present attendance of all the house; or suppose my house be on fire, or my neighbour's house. The strict observance of the religion of the sabbath-day was among the Jews dispensed with upon a less occasion, when there was but an ox or a sheep to be pulled out of a ditch.

But if any will pretend such necessary occasions to be constant, then the pretence overthrows itself; that they must constantly or in an ordinary course exclude religion out of their families upon account of their constant or ordinary secular business. If this be pretended, the very pretence showeth it to be a false necessity, or the false pretence of a necessity; and so is a pretence, that doth overthrow itself even in the allegation. This is none of those cases, to which that great maxim is applicable, that “God will have mercy and not sacrifice." Such cases there are; but these cannot be constant: for then there could be no such thing as sacrifice; that is, religion upon these terms must quite be thrown out of doors and out of the world.

4. I would appeal to yourselves, or to ordinary observation, whether it be not evident that there are many instances in former and latter time, that make it manifest that there may be diligence in a calling, and great success upon such diligence; and yet no exclusion of family religion, but that kept up in great constancy and order? I believe you, or most of you, can instance in many such observable cases. And if I should instance them to you, many of you would upon knowledge consent and concur with me.

I doubt not, but that many of you have seen the Life of that famous man Mr. Ignatius Jordan, who fifty or sixty years ago was a magistrate and sometimes mayor of the noted city of Exeter. Imention him because, besides his extant Life, I | have had opportunities to converse with some, that lived a

considerable time in his family; and who did assure me, from sleep by rising so much the earlier in the morning. that his daily course was to go to bed early, and to take But as that may be said to be a gaining and sparing of care that his family should do so too. Then generally he time from that which is necessary, how much more may was up first of all the house; usually at four o'clock in the be gained from that which is unnecessary? And about morning, both winter and summer. Two hours he com- that I must appeal to yourselves. I know not other people's monly spent alone in his secret devotions. About six circumstances, but every one is supposed to know his own: o'clock, it was his usual way to call his family together, and so yourselves know, whether some time might not be and to spend a considerable time in the serious exercises spared from the coffee-house, or from unseasonable visits, of religion among them and so all went with great order at that hour of the day that would be most fit for the reliabout their several affairs and businesses about seven.gion and worship of your family. I can but appeal to A very signal instance of the easy reconcileableness (by the yourselves, whether it may not be so. use of discretion and prudence) of religion with secular business! And an instance too, how discernible a blessing did ensue and follow upon all; so as to leave it no matter of objection against religion, that it must impoverish the families into which it comes.

I know, it may possibly be alleged in a particular case, if it be asked, "Why were you not at a more seasonable hour about the exercises of religion in your family?" Why, "I was obliged to observe such an appointment with such a one about business in a coffee-house or a tavern." Nor should I doubt the concurrence of more of you, if But I would inquire; Is it necessary, that this must be conI should instance in the known conduct of alderman Ash-stantly so, or more ordinarily so? Or can it not be prourst. I have had opportunity myself to know much of vided, that such meetings might be at more seasonable the order of his family in this respect, as to the daily ex- hours, so as not to exclude family duty in its proper seaercises of religion in it. And I think his posterity left son; that is, to occasion it either to be quite laid aside, or behind are a sufficient proof to you, that religion doth not (which may be as culpable) to be deferred to so late an beggar a family. hour of the day or night, (for the greatest danger of this kind is in the evening,) till every one naturally is more disposed to sleep, than to prayer, or to hear God's word read or opened to them? Might it not be managed otherwise? And then may I not appeal to you, whether this be not an affront to the majesty of God? According to that which is urged by the prophet Malachi, (ch. i. 13.) "When an offering, should I accept this at your hand? saith the Lord." Or, as in ver. 8. "Is not such a sacrifice evil? Offer it now unto thy governor; will he be pleased with thee?" It is to offer God an affront, instead of a sacrifice; the worship of a carcase, instead of a living sacrifice or service. It speaks your contempt of the Divine Majesty, when you dare ordinarily presume to do so; instead of that reverence which ought to animate all your worship.

I mention these instances, not as if I thought an opulent condition in the world to be any considerable part of the reward of religion, or any constant reward of it. That were to dishonour religion, to think that we should need to mention so mean a thing, as outward and worldly prosperity, wealth and riches, as the recompense and reward of religion. There are much greater things to be men-ye bring that which was torn, and the lame and the sick for tioned, the secret blessing of God upon a man's spirit; the hoped blessing, that may descend upon one's relatives: the peace, that a man shall have in his own bosom, from the consideration of his not having the blood of souls on his head, the blood of children, and the blood of servants, for not having taken care of their souls: the instructive good remembrance, that such a one will leave behind him; which may be of use to others, when he is dead and gone: the glory that he brings to God: the eternal recompenses that sincere religion will find at the last: the present pleasure and satisfaction, that a man will have, while he survives, where God blesseth his endeavours; and where he can see godly children springing up under the influence of godliness practised and kept up in the family; or a godly servant becoming or made such under his eye, though it was not always so; it may be, he may see such a child or servant gone out of his family, and planting other families. What a comfort is it to the heart of a man in such a case, to see the godly, praying parent and master of such another family; who must say, he carried his religion out of my family, and that God blessed the worship and religion of my house so to season his spirit, that I can reckon such or such a religious family springing out of mine! What a comfort is this!

And therefore about this, no other course can be taken by one who shall preach to you upon such an occasion, but only to leave you to serious communing about this matter between God and your own souls. Bring the case before him, and consider your rule, and consider your judge; for you are not to be final judges, nor are you to judge arbitarily in a subordinate way, but by rule.

Consider, I say, the rules you are to judge by, what such laws as these lay upon us. Whatsoever we do, we are to do all to the glory of God, 1 Cor. x. 31. Can you go to God in this case, and say, "Lord, I appeal to thee, who knowest all things, whether I was not about business at the coffee-house or tavern, which did more tend to glorify thee, than inspecting my family would then have done; than reading out of thy holy word or calling upon thy name would then have done."

But what I speak of worldly emolument, (as sometimes We are required to do all that we do in the name of our by the especial blessing of God a consequent, though not a Lord Jesus Christ, Col. iii. 17. A most awful thought necessary or constant consequent of family religion,) hath that! This is to run through our lives, to do all we do in this further design-That if this be the case with any of the name of our Lord Jesus. Nor is it an unreasonable you, that you are descended of godly parents, and sprung thing, that this law should be laid upon us. For by whose out of families where religion was kept up, and there is a vouchsafement and procurement is it, that we have a blessing descended upon you in inward respects also; if being in this world? It is "by him that all things consist." God hath enlarged your portion as to the things of this life, This world, if it had not been for him, would have been and with that blessing hath blessed you indeed; then I pulled in pieces about the ears of its inhabitants many a reckon the mention of such instances may be useful to year ago. It was said concerning Joseph, exalted in that such as you in this respect; that you may take encourage-high trust in Egypt; and it was said to him by the prince ment and understand your engagement from thence to keep up the religion which you find hath not been a useless disadvantageous thing to your family.-Religion hath not dishonoured your families, nor you: do not you dishonour it; be not ashamed of the religion of your fathers, who have gone before you in this way and course. In the last place, as to the objection of want of time, I would add, that, 5. It ought deeply to be considered, whether more time might not be redeemed, not only from such occasions as are in a degree necessary, but from such as are altogether unnecessary; and this without any prejudice to health? Where such an allegation is used and stood upon, certainly one half hour without any great prejudice might be gained

a The father of Sir Henry Ashurst, Bart. and of Sir William Ashurst, Knt. Lord Mayor of London in 1693, when these sermons were preached.

upon the throne," Without thee shall no man lift up his hand or his foot in all the land of Egypt," Gen. xli. 44. If God say so concerning him, of whom that Joseph was but a type, our glorious blessed Lord; "The creation is given to thee, it might have been all made to vanish into nothing long ago, but it is now devolved into thy hands; be thou absolute arbiter of life and death, and of all concernments to this whole creation; all power is given to thee in heaven and in earth :" this being the state of the case, it is not an unreasonable law that I now mention, that whatsoever ye do in word or deed, ye should do all in the name of Christ, you have nothing to do in this world, but in his name. Now can you go by this rule, and say, "Lord, it was in

the name of Jesus Christ, that I thought myself more concerned to mind such and such business at a public house at such an hour in the evening, rather than the one business of my family in the exercises of religion; rather than in reasoning, and in opening and urging the Scriptures to them, and calling on thy name with them?" Let these things be considered in the fear of God; and not like persons that mean to trifle in matters, wherein God will not trifle with us one day. I need to do no more, than to leave such cases to a communing between God and your own souls. If you will let the matter be heard there, it will bring the case before God, and the appeal will be made to him about it. But if you will judge the matter without hearing, and as the sole judges, when you are no way so but in subordination; if you will have it determined finally by an improper judgment, without debate, without examining the matter pro and con: this argueth a bad cause and a guilty conscience; when you dare not try the matter between God and your own souls; and dare not to see how it will go there, when there is none to audit the account but He and you.

friendly commerce with one of a suitable spirit. But as | Jeroboam, (1 Kings xiv. 13.) that" there was some good there is no friendship like the divine, so there are no de- thing found in him towards the Lord his God, even in the lights like those of divine friendship. When I retire my-house of Jeroboam;" good desires, good inclinations, even self with him on purpose, "My meditation of him shall be sweet," saith the Psalmist, Psal. civ. 34. He forecasts thus with himself. "How precious are thy thoughts to me, O God! I can be with God, as soon as I can think a thought; and how delightful is it, when he is pleased to mingle thoughts with me, to inject thoughts!" That is the way of spirits conversing with one another; and most of all of the paternal Spirit, the Father of spirits, that knoweth how most immediately and inwardly to influence his own offspring.

4. There is the fullest expression of sincerity in secret and closet religion. It is in opposition to the practice of hypocrites, that our Saviour gives that injunction which I mentioned in Matt. vi. 5, 6. "When ye pray, be not as the hypocrites; they would fain appear to men to pray; they love to pray in the synagogues, and in the corners of the streets, that they may be seen of men." All their religion is street religion, synagogue religion; they know no other. "But do thou enter into thy closet, and shut the door," &c. There is nothing of design in this, but to meet with God, to pay him the homage I owe to him, and to seek from him the vital communications which I need. Here is nothing of pomp, nothing of ostentation. When our Saviour saith, hypocrites do so and so; you may easily by other places in the Gospel know whom he means by that character, namely, the scribes and Pharisees, mentioned in the foregoing chapter and elsewhere. They are often mentioned in conjunction with that other title, in Matt. xxiii. "Wo unto you, scribes and Pharisees, hypocrites." Of all religions in the world, I would never make a Pharisee the measure of my religion; to have but a pharisaical religion, a religion with others or in the sight of others, but none to myself. How many please themselves, if they think they have a more excellent gift in this kind, to make ostentation of it to others; but towards God alone they are dumb and silent! They seem to be all religion with others; but alone they are nothing in it, their hearts are all earth and stone.

Secondly, If there ought to be family religion set up and kept up by governors of families; then-they in families, who are under government, are obliged to comply thereunto. Any duty, that is incumbent upon one relative as such, doth manifestly imply the duty of the correlative or of the correlate. If governors of families must set up and keep up religion in their families; then they that are under government must comply. The same authority, that binds the one, binds the other too. So that they, who refuse to comply, are not only rebels against the governors of the family; but rebels against the Lord of heaven and earth, with whose authority such governors are invested: for there is no power but from him.

And though it be true indeed, that a human governor can see no further than to an external conformity; he from whom the obligation principally comes, seeth further, seeth into the heart and soul with the strictest and most prying inspection. And therefore with reference to him, such as are under government in families are obliged to concur in heart and spirit, and not to afford an external and bodily presence only. For your business lies with the God of the spirits of all flesh; who takes notice, whether you come with an inclined heart or a disinclined, with aversion or with desire; or whether you attend upon such duties with complacency or without delight. There is no deceiving of him. The same law, that obliges you to pray, obliges you to "pray in the Holy Ghost;" and implieth, that if you desire his communications and assisting influences, as "a Spirit of grace and supplication," they will ordinarily be afforded; and that you will not be destitute of those assistances but by slighting them, by despising and resisting and vexing that Spirit, who is ready to assist you, and to engage your hearts and to do them good by such a duty.

And let me tell you, that as it is a eulogy, a character of praise and commendation, in any one to be good in a bad family; so it must proportionably be a horrid brand upon any one to be bad in a good family. It was thought fit to be put upon record concerning Abijah the son of

in so wicked a family as Jeroboam's was. It is proportionably a horrid mark upon that person, who continueth ungodly in a godly family; that is, a prayerless wretch in a praying family; whose heart at least never prayeth, hath no desires after God; no contrition, no sense in the confession of sin; no love, no gratitude in the acknowledgment of mercy. For one to continue ungodly in a godly family, or to go out ungodly from a godly family, what a horrid thing will this be! How much of terror and amazement will it carry in it at last, when the case comes to open itself to view, and to be looked upon and considered in its proper and native aspect! And even as it now is; to think with oneself, "That such or such children or fellow-servants in a family, where I may have lived a considerable time, may have had their hearts melted in hearing the word read and opened and applied, but mine was always hard: they have had their souls humbled in the acknowledgment of sin, but mine was unhumbled: they have had desires enlarged in seeking for mercy, but I had no desire after spiritual good."-To live so in a good family, and to go out such from a good family; oh, the horror of this case, and the reflections it will cause in the close of time! or, if not so, in an eternity of misery, that will never end! Thirdly, We may further collect hence, that if family governors are to resolve, for their families as well as themselves, upon serving the Lord; then-they have a power and a trust over their families, and about their families, in reference hereto.-Otherwise Joshua had said he knew not what, or why, when he said, “I and my house will serve the Lord." But this I have evinced already by several considerations; as was necessary in reference to a discourse of this nature. It is plain, such a power God doth invest every governor of a family with.

Fourthly, If there be such a power lodged in family governors, then-this power ought to have its exercise. There is no power in nature, that is frustraneous, and never to be reduced into act. Such an incongruity as that is never to be found in the whole volume of nature. And it is as little to be found in matters that are of a moral and spiritual consideration. If there be then such a power, it ought to be reduced into act. That is, masters of families, by the use and exercise of this power, must oblige those that live under their government to comport becomingly with the duties and exercises of religion in their families. There ought to be a paternal, a despotical use of this power in reference to this case.

If you ask, Wherein? we must speak with distinction, because the subordinate relatives in a family are not all of one order, but there is great diversity among them.

If where there is a godly praying husband, there is an ungodly wife, who cannot endure to comport with such exercises of religion in the family; here is indeed, in reference to what is past, matter of deep shame and humiliation, that no wiser and better a choice was made. Persons in their choice ought mutually to have reference to this as the first and main thing, to match minds and spirits, rather than fancies and fortunes. And it should be matter of deep humiliation, if it have not been so. But as to what is future, there can be no more done in this case, than to exhort with authority, and so to reprove as may be most suitable to the end, and most likely to attain it.

If it be the case as to the husband in reference to the wife, that he discovers an aversion to every thing of religion, and especially to any family exercises of it; here is no authority to be used; (the woman hath none over the man;) but in that relation there must be all the prudent and gentle persuasions that can be, and a resolution to engage as many of the family as she can to bear a part with her in the exercises of family religion; as you heard of Esther and her maids. For she is to obey but "in the Lord;" and not so to obey, as to abandon religion upon his account, and to throw it out of the family. And she is kind to him herein, and puts the greatest obligation upon him, (which he may come to understand in time,) in that she labours to keep off a curse from coming upon the family; as Abigail did once keep off from Nabal a vengeance that was just coming upon him.