character, always in some degree, and usually not in a sniall one, the appearance of irreligion. Even in the most amiable, and in other respects unblameable men, it will prevent that full conviction in the minds of children of parental respectability, which it is so desirable that they should entertain. Evén this fact will have a considerable and malignant influence upon the government and obedience of children. 3. On the religion of a family. In a family where such worship does not exist, there is, it must be acknowledged, no appearance of religion. If the parent, a case which rarely happens, should be a religious man; he is not seen to possess this character. Should he appear to sustain it in some things, he is plainly discerned not to sustain it in others; and thus exhibits an inconsistent, vibratory course of life, on which the eye cannot rest with either conviction, or pleasure. Such a contradictory character can have little influence in doing good to the minds of children. Whatever desirable efficacy it may possess, when viewed on one side, it will impair and destroy when seen on the other. All professions of religion, all pretensions to being religious, pass for nothing in the minds even of children, when unsupported by a religious life. But in the present case the children behold their parent live in the continual neglect of what their consciences naturally declare to be one of the first duties of religion. Hence, whatever regard he may testify to this sacred subject; how numerous and how solemn soever his instructions to them may be, his power of making useful impressions on their minds will in a great measure be prevented. Let it be remembered, that this prevention will be voluntary and wanton. No necessity can be pleaded for it, no advantage alleged, and no excuse found. How solemnly ought parents, who thus causelessly strip themselves, and rob their families of these inestimable benefits, to ponder this unhappy course, and to give themselves neither rest nor peace, until they shall have begun a final reformation! The objections which within my knowledge have been alleged against family prayer, or rather which have been intended to excuse the neglect of this duty, are chiefly the following: 1. The want of an express injunction of it in the Scriptures. There is not, I acknowledge, any passage in the word of God which in so many terms enjoins prayer in the family as a duty, in distinction from other modes of religious worship. Of him who thinks this fact an objection to the performance of this duty, I ask, Will you neglect every Christian duty which you do not find enjoined in express terms? Are you prepared to go through life without dedicating your children to God in baptism? Will you refuse to observe the first day of the week as the Christian sabbath? Do you feel authorized to exclude the female sex from communion at the table of Christ? Yet in vain would you look for precepts enjoining these things in express terms. But I deny the inference drawn by the objector from the silence of the Scriptures concerning this subject. Not only is the general principle, that nothing is our duty which is not expressly required in the Scriptures, false; but the application of it also, even if it were allowed to be true, is in the present case incapable of being justified. As the objection itself seems to be generally relied on more than any other, it will be useful to consider the subject of it at length, as it is exhibited in the Scriptures. Prayer is nowhere in the Scriptures enjoined as a duty which was before unknown, and new at the time of the injunction, or as then to be begun. On the contrary, it is always spoken of as a duty already known, confessed, and practised. All the commands concerning it, respect either the times, manner, degree, spirit, universality, or some other circumstance with which the performance ought to be connected. In no instance is the duty enjoined as original, or as the subject of a new institution. The first mention made of this subject in the Scriptures, if we adopt the common translation, is in Gen. iv. 26. Here, after the birth of Enos, it is said, that then began men to call on the name of the Lord;' that is, mankind then began publicly to worship God in a solemn, religious assembly. I suppose, however, that this translation is erroneous; and believe the words ought to be rendered, then began men to be called after the name of the Lord;' that is, the family of Seth began to be called the sons of God;' in opposition to the apostate family of Cain, who were styled children of men.' See Gen. vi, 2. 6 According to this opinion, the first passage in which prayer is mentioned, is the prayer of Abraham for Ishmael, Gen. xvii. 18. The second is his intercession for Sodom, Geu. xviii. 24. The third is the direction, that Abraham should pray for Abimelech, after his offence in taking away Sarah. This may be considered as a command. The fourth is the declaration, that Isaac went out into the field to pray in the evening,' Gen. xxiv. 63. To these may be subjoined, as next in order of time, several instances in the Book of Job. 6 Yea, thou restrainest prayer before God,' Job xv. 4.- What profit shall we have, if we pray to him?' (Words of the wicked,) Job xvi. 15. He shall pray to God, and he will be favourable to him,' Job xxxii. 26. My servant Job shall pray for you:' (A command,) Job xlii. 8. The first passage, which can be fairly construed as an injunction of prayer in the general sense, is the exhortation of the Psalmist, Pray for the peace of Jerusalem' that is, the church at large; Psalm cxxii. 6. The second is in Jer. xxix, 7, Seek the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it.' In all these passages, (the whole number of those in which the subject is mentioned, until after the period of the last which has been quoted,) there are four instances in which prayer may be said to be commanded. In the two first, individuals are required to pray for individuals, on singular and peculiar occasions. In the third, saints are commanded, or rather exhorted, when assembled for public worship, to pray for the peace of the church. In the fourth, prayer is enjoined upon the Jewish captives, for the peace of the city whither they were to be carried. All the other passages are merely circumstantial accounts of the subject. The first injunction of this duty, the terms of which regard it, as in any sense generally obligatory, was given when the world was about three thousand years old; and the Jewish church about eight hundred. The second about two hundred years afterwards. From these facts I conclude, that it was not the intention of the Scriptures to institute this duty anew, in any passage whatever; there being no passage in which it is thus instituted. They took up this subject in the only way which was natural or proper. Men had always prayed from the beginning, and on all occasions confessed prayer to be a duty. Nothing more therefore was necessary, natural or proper, than to regulate it as a duty already begun, acknowledged, and practised by mankind. The state of facts demanded only, that the Scriptures should teach the manner, the times, the spirit, the constancy, and the universality of prayer. Nothing more was necessary; and this is done in the happiest and most effectual manner conceivable. From this account of the manner in which prayer is treated in the Scriptures, it appears evident, at least to me, that original and particular directions concerning the three divisions of this duty customarily made in modern times, viz. secret, family, and public prayer, ought never to have been expected. The circumstances in which the subject is taken up, and the manner in which it is exhibited, forbid every expectation of this nature. The question, whether prayer in secret, in the family, or in public, is a duty of man, was probably never asked, nor the obligation to perform it in either case doubted, during the whole period from the beginning of the world to the completion of the scriptural canon. Men always prayed on every solemn and proper occasion; in public, in private, and in secret. When one man had wants of his own, which he wished to spread before God, or blessings which he wished to ask, he performed this duty in secret. When two, twenty, a hundred, or a thousand, had common wants, and wished for common blessings, they united in their devotions and thus formed a greater, or smaller, religious assembly. Thus families, thus churches, and thus nations met together for social prayer and praise, as well as for the purpose of offering social sacrifices. To this origin are to be referred the family sacrifices of Elkanah and Jesse; and among the heathen nations the exist ence of household gods, and domestic libations. Such gods, derived from the same source, were in all probability the tera Abraham's family phim, which Rachel took from Laban. plainly worshipped together; so did the family of Job; so did Christ and his apostles; so did the apostles after his ascension. There were little religious assemblies also in the houses of Aquila, and Nymphas; consisting propably of their own households, and of such others as were occasionally present. The whole congregation of Israel also assembled at the times specified in the law of Moses, from the days of that lawgiver to the latest period of their national existence. In the same manner worshipped the Christian churches at Jerusalem, Antioch, Rome, and other places. The truth unquestionably is, prayer was instituted by divine appointment from the creation of man, and was traditionarily spread through all nations, as a duty evident to common sense, and acknowledged by the universal voice of mankind. The Gentiles practised it in every form, as did the patriarchs, Jews and Christians. It was performed by one, few, or many; that is, by all who were interested in the wants felt, and the blessings supplicated; and secretly, privately, or publicly, just as the occasion required. On this scheme is the text formed: pray always, with all prayer; that is, pray on every proper occasion, with prayer suited to that occasion: if the occasion be your own, with the prayer suited to it; viz. secret prayer; if your own, and that of others also, be they few or many, with prayer suited to every such occasion. Families are always together at least twice every day; and every day furnishes at least two occasions to all the members for communion in prayer. All the members therefore are required by this precept unitedly to spread their common wants before their Maker, and to ask for blessings in which they have a common interest. In the same manner are both secret and public prayer enjoined. Neither of these duties is enjoined originally. Al the precepts relating to them are employed in regulating the disposition with which, the manner in which, the times at which, they are to be performed; or the modification, or other circumstances pertaining to the performance. Neither of these duties is any where in the Scriptures instituted anew; but both are always spoken of as already existing. At the same time, several passages of Scripture, beside those |