The antecedent I prove thus: 1. The fourth commandment requireth the ruler of the family not only to see that himself sanctify the sabbath day, but also that his son and daughter, and man-servant, and maid-servant, his cattle, (that is, so far as they are capable,) yea, and the stranger that is within his gates, should do it. 2. It was committed to Abraham's charge to see that all in his family were circumcised: so was it afterwards to every ruler of a family; insomuch as the angel threatened Moses, when his son was uncircumcised. 3. The ruler of the family was to see that the "passover" was kept by every one in his family, Exod. xii. 2,3, &c.; and so the "feast of weeks," Deut. xxvi. 11, 12. All that is said before tendeth to prove this, and much more might be said, if I thought it would be denied. _Arg._ IV. If God prefer, and would have us prefer, the prayers and praises of many conjunct, before the prayers and praises of those persons dividedly, then is it his will that the particular persons of christian families should prefer conjunct prayer and praises before disjunct: but the antecedent is true, therefore so is the consequent. Or thus, take it for the same argument or another. If it be the duty of neighbours, when they have occasion and opportunity, rather to join together in praises of common concernment, than to do it dividedly, then much more is this the duty of families: but it is the duty of neighbours; therefore, &c. In the former argument the reason of the consequence is, because that way is to be taken that God is best pleased with. The reason of the consequence in the latter is, because family members are more nearly related than neighbours, and have much more advantage and opportunity for conjunction, and more ordinary reasons to urge them to it, from the conjunction of their interest and affairs.