ought to be; in this particular it is very much unlike a christian one; happy would it be with us were we wrought up to the same resolution that Joshua was, who said, "As for me and my house we will serve the Lord," Josh. xxiv. 15. for we should certainly find our own advantage in it. The great God will shew very high resentment against those families that neglect his worship: "pour out thy fury upon the heathen, that know thee not, and upon all the families that call not on thy name," Jer. x. 25. It cannot but be thought a duty incumbent on masters of families to pray with and for their children and servants, whom providence has put under their care and inspection: a faithful attendance hereon, may, at least, strike their minds with an awe of God, and lay such a check upon them as may prevent their sinning as others do. I doubt not but many can attest to the truth of this by their experience. Besides, as we ought to endeavour the conviction of those under our immediate notice, we cannot tell how far God may please to favour the discharge of our duty in this way; whether or not the effect follows, which we desire, the spiritual good of those about us, we shall keep clear of their blood, if we are found in the practice of our duty towards them. It is not improbable but some may say they are convinced it is their duty to pray in their families, but that they are not furnished with suitable gifts, and therefore they are obliged to omit it; such I would ask if they have at all attempted it if they have not, they must allow me to say it is trifling to urge their want of proper furniture as an excuse for this neglect. Besides, it can hardly be thought that a person sensible of himself, his state by nature, his need of Christ, and his suitableness as a Saviour, can be utterly unable to perform this branch of religious worship in his own family, where strict method, proper coherence, and fluency of expression, are not absolutely necessary to the useful discharge of it. Again, gifts improve by using: I have known some who were not eminently furnished for such a work, that upon the exercise of the abilities they had, a blessing has attended, and their improvement has been very visible. I add, that since family prayer is a duty, we ought to be careful, lest we render ourselves unfit for it, or incapable of it, by conversation, or otherwise.

Thirdly. Social and public prayer believers ought to practice. The advantages arising from the conscientious observance of this are more than, perhaps, are commonly thought of; hereby the saints are mutually edified, com

forted, and strengthened, their hearts are strongly cemented together in love; and it has a wonderful tendency to promote spiritual affection to divine things. It is no small part of the commendation given by the Holy Ghost of the primitive churches, that they practised this duty: "they continued sted fastly in the apostles' doctrine and fellowship, in breaking of bread, and in prayers," Acts ii. 42. Such as are in church-fellowship are doubtless under obligation jointly to confess their imperfections, and intreat the divine blessing on the word and ordinances preached and administered among them, that their soul may "be built up in their most holy faith," and to pray that "peace may be within Zion's walls, and prosperity in all her palaces," Psalm cxxii. 7. There is at this day a sorrowful neglect of this duty, which among many other things makes it but too evident that the glory of our religion is greatly eclipsed: may the Lord hasten a revival of it, if it be his will.

From this petition of Jabez we may easily collect that his heart was chiefly set upon those things which are of a solid and durable nature; he prays for blessings that outlast time, and which would accompany him beyond the grave. And thus it becomes us all to pray for a view of out discharge from guilt, security from the law's curse, and from eternal vengeance, which our sins render us justly deserving of; and also, that we may be made meet for the enjoyment of God and Christ, and be safely brought to that happiness, when with respect to us time shall be no more.

His second petition is, "And enlarge my coast." It is probable that his possession or inheritance was too straight and narrow, not equal to the number of his family, which drew this supplication from him. This was the case with the children of Dan, who were obliged to enlarge their coast by violence, as we are informed in the book of Joshua, chap. xix. 47. It appears by this branch of this prayer, that Jabez considered God as the disposer of all things, as he who fixes the bounds of our habitation, as his protector and as his beneficent benefactor.

First. He considered God as the "Disposer of all things." He framed the universe, and gave being to every thing that exists; he is "the Creator of the ends of the earth," Isaiah xl. 28. The Almighty and universal Creator, it is highly reasonable to suppose, has all things under his management and influence. It is irrational to conceive that he who made the world doth not govern it. Whatever God created, doubtless he rules. Divine providence is conversant about

the minutest parts of the creation; "a sparrow, two of which are sold for a farthing, doth not fall to the ground without the permission of our heavenly Father," Matt. x. 29. We may therefore strongly conclude, that God exercises a tender care about, and rule over man, who is the chief of the lower creation. The commencement of our being, the circumstances of our life, whether they be high or low, the time and manner of our death, are all under divine direction.

Secondly. Jabez considered God as his protector. His humble application to God for the enlarging of his coast may direct us to conclude that he was sensible of the necessity of divine protection, to preserve him in a safe and quiet possession of what was his present property. If we are persuaded that the increase of our temporal favours is from God, we cannot doubt of our holding whatever we may enjoy, by virtue of his governing will. The peaceable enjoyment of what providence has made our own is owing to the watchful care and powerful protection of the great God; "safety is of the Lord," Prov. xxi. 31. He causes the needy, that is to say, such as are poor, weak, and defenceless," to lie down in safety," Isaiah xiv. 30. The psalmist expresses his deep sense of divine preservation in these words, "I will both lay me down in peace, and sleep, for thou, Lord, only makest me dwell in safety." Psalm iv. 8.

Fourthly, the branch or blessing of Jabez's prayer; "That thy hand be with me." First, the hand of God's love and favour is necessary to our aid and assistance. We are unable to excite, or put into exercise, and maintain the vigour of those graces that are formed in us, which are very needful to the comfort and joy of our souls. Our spiritual vivacity and liveliness is wholly dependent on Christ, with whom is "the fountain of life," Psalm xxxvi. 9. As branches in the natural vine cannot bear fruit without a continued communication of nourishment from it, so believers, who are branches of Christ, "the true vine," cannot bring forth any spiritual fruit to God's glory, unless we have a constant supply of grace from him; "without me ye can do nothing," John xv. 5. Again, they are unequal to a spiritual performance of any duty without divine assistance: their religious exercises are gone through in a very cold, dull, and heavy manner, if heavenly influences are withheld, a sense of which drew this request from the church, "Draw me," Cant. i. 4. Various temptations attend the saints, and their corrupt part

is very ready to comply therewith; nor are they of themselves, able to repel to the force of the least which may befal them. All our ability to withstand Satan's urgent solicitations to evil is derived from Christ, who is our strength, as well as righteousness, Isaiah xlv. 24. A multitude of snares surround us in this sinful world, which is as it were, a "land of deserts and pits," Jer. ii. 6. and therefore supernatural assistance is absolutely requisite to our comfortable walking, where we cannot but be sensible that manifold difficulties and dangers are before us. Besides, many afflictions seize upon us while we are here, which are "not joyous, but grievous," Heb. xii. 13. though they yield the peaceable fruits of righteousness in the end. How necessary it is that Christ's left hand should be under our head, Cant. ii. 6. to keep us from sinking, those best know over whom the surging waves of deep distresses have rolled.

Secondly. Omnipotent grace is necessarily required to our protection. It is not to be imagined that we are furnished with a power sufficient to defend ourselves against the violent assaults of that "roaring lion, (Satan) who walketh about, seeking whom he may devour," 1 Pet. i. 8. The treacherous and powerful enemies which are within our own breasts would certainly prevail against us, and involve us in endless destruction, if divine power did not stand engaged for our defence. Our ruin would be inevitable if Christ was not as well a shield to defend us, as a sun, to enlighten us, Psalın lxxxiv. 11. so great is our danger, which arises from the deceit and power of sin in our hearts. The number, malice, and rage of the saints' adversaries in the world would strike them with the greatest consternation, were they left to defend themselves; it is only the knowledge of their having an impregnable place of defence to retreal to in all dangers which bears up their courage and fortitude. "The name of the Lord is a strong tower; the righteous runneth into it, and is safe," Prov. xviii. 10. "It is by the power of God alone that they are kept though faith unto salvation," I Peter i. 5.

Thirdly. The "skilfulness of God's hand," Psalm lxxviii. 72. is very needful to our guidance and direction. We are full as defective in wisdom as in strength; "The way of man is not in himself; it is not in man that walketh to direct his steps," Jer. x. 23. We are often at as a great loss how to conduct ourselves under difficult circumstances, as we are unable to act the part which becomes us; hence

the psalmist entirely depended on direction from above; "Thou shalt guide me with thy counsel," Psalm 1xxiii. 24. The true knowledge of what is our duty is a gift from heaven, as well as the ability to perform it. "Teach

me to do thy will," (Psalm clxiii. 10. is a petition suitable to the condition of us all. The path in which we should walk is frequently out of our view; we know not where or how to take one step. So far as our actions are agreeable to the character of good men, they are directed by God; "the steps of a good man are ordered by the Lord," Psalm xxxvii. 23. We should turn aside and eternally wander if a gracious God did not say to us, when we "decline to the right-hand, or to the left, This is the way, walk ye in it," Isaiah xxx. 21.

Fourthly. The kind influences of God upon us are necessary to our consolation. All our spiritual comfort takes its rise from rich grace, and is effected by the "good hand of God upon us," Neh. ii. 8. Hence the Lord is stiled the "God of consolation," Rom. xv. 5. Believers never have any solid peace and joy but when they are favoured with the smiles of their heavenly Father: he only can "comfort them when they are cast down," 2 Cor. vii. 6. This he graciously promises to do for them, "As one whom his mother comforteth, so will I comfort you," Isaiah Ixvi. 13. And this his free promise he effectually makes good, by shewing to them the "immutability of his counsel," concerning their salvation, which he has "confirmed by an oath, That by two immutable things, wherein it is impossible for him to lie, they might have a strong consolation," Heb. vi. 17, 18. Through a contraction of guilt they sometimes are deprived of their spiritual joys, their graces grow languid, and their hearts are exceedingly troubled: this was David's case, when he thus expressed himself to his God, "Restore unto me the joy of thy salvation," Psalm li. 12. What he earnestly desired on his own account, God will indulge his distressed children with, notwithstanding their backslidings from him. "I have seen his ways, and will heal him; I will lead him also, and restore comforts to him, and to his mourners," Isaiah Ivii. 18.

Fifthly. The end of Jabez's prayer; "That he might be kept from evil, that it might not grieve him."]-First, that sin is committed against a gracious God and Father. The guilt of those sins is highly aggravated, which are committed after discoveries of grace and mercy, which when duly weighed by the saints, it troubles them exceedingly to