_Answ._ 1. Distinguish between those that were the speakers, and those that were not; and, 2. Between those that have leisure from greater or more urgent duties, and those that have not. And so, (1.) Those that are free from the urgency of all other duties, which at that time are greater, should pray both in the family and in secret; especially if they were not themselves the speakers, usually they will have the more need of secret prayer; because their hearts in public may easilier flag, and much of their case may be omitted. (2.) But those that have more urgent, greater duties, may take up at that time[65] with family prayer alone (with secret ejaculations, especially if they were the speakers); having there put up the same requests as they would do in secret. _Quest._ XVI. Is it best to keep set hours for prayer, or to take the time which is fittest at present? _Answ._ Ordinarily set times will prove the fittest times; and to leave the time undetermined and uncertain, will put all out of order, and multiply impediments, and hinder duty. But yet when extraordinary cases make the ordinary time unfit, a fitter time must be taken. _Quest._ XVII. Is it lawful to join in family (or church) prayers with ungodly men? _Answ._ I join both together, because the cases little differ; for the pastor hath the government of the people in church worship, as the master of the family hath in family worship. You may choose at first whether you will be a member of the church or family (if you were not born to it as your privilege); but when you are a member of either, you must be governed as members. And to the case, 1. You must distinguish between professed wicked men, and those that sin against their profession. 2. And between a family (or church) that is totally wicked, and that which is mixed of good and bad. 3. And between those wicked men whose presence is your sin, because you have power to remove them, and those whose presence is not your sin, nor the matter in your power. 4. And between one that may yet choose of what family he will be, and one that may not. And so I answer, (1.) If it be the fault of the master of the family (or the pastors of the church) that such wicked men are there, and not cast out, then it is their sin to join with them, because it is their duty to remove them; but that is not the case of the fellow-servants, (or people,) that have no power. (2.) If that wicked men profess their wickedness, after sufficient admonition, you must professedly disown communion with them; and then you are morally separated and discharged, when you have no power locally to separate. (3.) It is your sin to fly from your duty, because a wicked man is there, whom you have no power to remove. (4.) There are many prayers that a wicked man is bound to put up to God; and you must not omit your duty, because he performeth his, though faultily; methinks you should more scruple joining or conversing with