_Arg._ II. If there be many blessings which the family needeth, and which they do actually receive from God, then it is the will of God that the family pray for these blessings when they need them, and give thanks for them when they have received them: but there are many blessings which the family (as conjunct) needeth and receiveth of God. Therefore the family conjunct, and not only particular members secretly, should pray for them and give thanks for them. The antecedent is past question; 1. The continuance of the family as such in being. 2. In well being. 3. And so the preservation and direction of the essential members. 4. And the prospering of all family affairs are evident instances: and to descend to mere particulars would be needless tediousness. The consequence is proved from many scriptures, which require those that want mercies to ask them, and those that have received them to be thankful for them. _Object._ So they may do singly. _Answ._ It is not only as single persons, but as a society, that they receive the mercy; therefore not only as single persons, but as a society, should they pray and give thanks: therefore should they do it in that manner, as may be most fit for a society to do it in, and that is, together conjunctly, that it may be indeed a family sacrifice, and that each part may see that the rest join with them. And especially that the ruler may be satisfied in this, to whom the oversight of the rest is committed: to see that they all join in prayer, which in secret he cannot see, it being not fit that secret prayer should have spectators or witness, that is, should not be secret. But this I intended to make another argument by itself; which because we are fallen on it, I will add next. _Arg._ III. If God hath given charge to the ruler of the family to see that the rest do worship him in that family, then ought the ruler to cause them solemnly or openly to join in that worship. But God hath given charge to the ruler of the family, to see that the rest do worship him in that family; therefore, &c. The reason of the consequence is, because otherwise he can with no convenience see that they do it. For, 1. It is not fit that he should stand by while they pray secretly. 2. Nor are they able vocally to do it, in most families, but have need of a leader; it being not a thing to be expected of every woman, and child, and servant, (that had wanted good education,) that they should be able to pray without a guide, so as is fit for others to hear. 3. It would take almost all the time of the ruler of many families, to go to them one after another, and stand by them while they pray, till all have done: what man in his wits can think this to be so fit a course, as for the family to join together, the ruler being the mouth?