If he could say this from a knowledge of his familyif after observation he was assured of the good and pious dispositions of all those who are under his care we should say he was a happy man indeed! This has sometimes been the case, but the privilege is not com

mon.

The words therefore are rather to be considered as an expression of his duty. Not that he supposed it was in the power of his resolution to make the members of his household truly pious. He knew that God alone is the author of conversion-but he knew also that God uses means, and requires us to use them that it is only in the use of them he has promised his blessing-and therefore that it is only in the use of them we can expect it. Were we to hear a pious husbandman saying, "this year I will have wheat in this field, and yonder I "will have barley," you would not mistake him. He does not mean to intimate that he can produce the grain, but he can manure and plough, and sow, and weed-he intends to do this-and then to look for the Divine Blessing to give the increase.

Thus Joshua resolves to endeavour in the wise and zealous use of all proper means to render the family he governs truly religious. He would instruct, reprove, admonish, encourage them. He would address every principle of action; every passion in their bosoms. He would seize every favorable opportunity, improve every striking occurrence to impress the mind with seriHe would cherish every promising appear

ousness.

ance.

He would lead them to the house of God, and keep them from profaning his holy day. He would pray not only for them, but also with them and worship God, not only in the closet but in the parlour, and with his children and servants in the train.

And this, O ye masters of families-is that which I wish to enforce upon you all. O! that I could find out acceptable words as well as words of truth! O! that I knew by what arguments I could induce you to establish the worship of God in your own houses!

VOL. I.

To render our reasoning upon this subject easy of apprehension and remembrance, let me call upon you to consider domestic religion in reference to God-in reference to yourselves-and in reference to your fami

lies.

I. Think of it in reference to God. To him family religion has a three-fold relation. The first is a relation of responsibility. For we are required to glorify God in every condition we occupy, and in every capacity we possess. For instance. If a person be poor, he is commanded to serve God as a poor person-but suppose he should become rich he would then be required to serve him as rich; and from the time of his acquiring this wealth, he would be tried by the rule of wealth. If a man be single, he is commanded to serve God as single; but no sooner is he placed over a family, than he is required to serve God as the master of a family: and from the moment of his obtaining this new connexion, he will be judged by the duties which belong to it. God has committed to him a trust, and he expects him to be faithful to this trust. He has given him a talent, and he expects him to use this talent. In a word he has made him a steward, and he will call him to give an account of his stewardship. When so to speak the man has been tried, then comes forth to be judged the master of the family?-Bring forth the law of the houseHave you walked by this rule ?-What have you done for me here?-Nothing! Did I not assign you the government of a family and to qualify you for this very purpose did I not give you a peculiar authority and influence? How have you employed them?-Anticipate the proceedings of this awful day, and judge yourselves that you may not be condemned with the world.

The second is a relation of gratitude. How numerous and pressing are your obligations to his kindness. and his care? He has crowned your wishes, and supplied all your wants. When you were a poor, solitary, insignificant individual, he raised you into consequence, and multiplied you into a family. Behold, thy wife

like a fruitful vine, by the sides of thy house; and thy children like olive plants round about thy table. Whose secret has been upon thy tabernacle? Whose providence has blessed the labor of thy hands? Whose vigilance has suffered no evil to befall thee, nor any plague to come nigh thy dwelling? And will you basely refuse him the glory which is due unto his holy name? Will you refuse to honor him in a family in which he has scattered so many blessings? Shall thy house which should be the temple of his praise, be only the grave of his mercies ?

The third is a relation of dependence. For can you dispense with God in your dwellings? Are not all your schemes, your exertions, and the assistances you secure, less than nothing, and vanity, without his aid and his blessing? Except the Lord build the house, they labor in vain that build it. Except the Lord keep the city, the watchman waketh but in vain. It is vain for you to rise up early, to sit up late, to eat the bread of sorrows: for so he giveth his beloved sleep. The wisest course therefore is to secure his favor, who has all events under his controul, and is able to do for us exceeding abundantly, above all we ask or think. And is this to be done by irreligion?

Observe his promises, and his threatenings. Or rather let us observe one of them. The curse of the Lord is in the house of the wicked: but he blesseth the habitation of the just. What a dreadful look has this scripture towards a wicked family! What a benign aspect towards a righteous one! What a tremendous thing is the curse of God: and this does not hover over the building, does not look in at the window, does not stand at the door-but is in the house; spreading through every apartment, and feeding like a worm upon all the possessions. You may see the appearance of pleasure, and as you draw nigh, you may hear music and dancing -but there is no peace saith my God, unto the wicked. Magnificence may reign there; there may be rich furniture, and a table spread with dainties-but what are

all these when the divine anger has said, let their table be made a snare, a trap, and a stumbling block, and a recompense unto them. And if this be the case with their good things-what will they do in the evil day? What can be expected under their disappointments, and afflictions, but impatience, and rage, and despair.

But he blesseth the habitation of the just: and his blessing with bread and water is a good portion. If they have but little, it is sanctified. Their enjoyments are relished. Their trials are alleviated. Religion

opens a refuge, when every other refuge fails, and applies a remedy to evils, otherwise remediless. They have a God in trouble; his grace is still the more; and his providence is making all things work together for their good. Their walls are continually before him. The voice of rejoicing, and of salvation is in the tabernacles of the righteous! This brings you

II. To consider family religion in reference to yourselves.

And here in the first place you ought to be concerned for your spiritual welfare: you ought to value that which has a tendency to restrain you from sin, and to excite you to holiness. Now it is easy to see that the practice we are recommending has such an influence. Can he who is going to prayer with his family, swear or scold?-Why-he will be upon his guard, if it be only to preserve himself from the charge of hypocrisy. Another feels no such motive; he can indulge himself in bad words, and vile tempers, without incurring the reflection of inconsistency. And because he makes no pretensions to virtue, he may imagine himself at liberty to practise vice.

And upon this principle it is that many refuse to make a profession of religion-to come to the table of the Lord-and to adopt family worship. They reason properly enough-that in consequence of this they must become more watchful, and circumspect. But what can we think of the principle? What can we think of

a man who fears to be restrained from the commission of sin, and to be urged to the performance of duty?

Such a practice also will secure tranquillity of mind. The omission of this duty leaves a sting in the conscience, occasions many a bitter reflection through life, and plants a dying pillow with thorns. When you see those who were placed under your care, going astray, becoming the victims of error, and vice, and misery, it will not be easily in your power to suppress the rising, or to soothe the painful accusation, "Ah! this might "have been prevented, had you discharged your duty. “Does not their destruction lie at your door?" But the man who has faithfully discharged his obligation, feels an internal composure. If indeed his efforts be not crowned with success, he will lament, but this grief differs very materially from that torture which springs from self-condemnation, for a trust betrayed, for opportunities neglected, for exertions omitted. He has a satisfaction under all his distress: and his rejoicing is this, the testimony of his conscience that in simplicity and godly sincerity, not by fleshly wisdom, but by the grace of God he has had his conversation in the world, and more abundantly towards his own family.

But surely you are not indifferent to your temporal circumstances. You wish to have peace and order in your dwelling: you wish to have your property secured, and your business well performed: you wish to see fidelity, diligence, submission; you wish to be honored and obeyed. But do men gather grapes of thorns, or figs of thistles? Surely you cannot expect these things to be produced without principle-and what principle can so certainly and fully produce them as religionwhat else can enforce them by sanctions, and motives, so awful, so binding, and which operate equally in all places and at all times?-and thus secure the performance of duty, when you are absent as well as present? By teaching them to regard God, you teach them to regard yourselves. Piety is the firmest basis on which to build morality.-To which we may add that when re