When we come down to the revival of evangelical piety, at the Reformation, we find ourselves in the midst of such a stream of authority and example, that we must content ourselves with general statements. Whatever may be the practice of their degenerate sons, the early Reformers are universally known to have set great value on family devotion. The prayers of Luther in his house are recorded with warmth by his coevals and biographers. The churches of Germany, in a better day, were blessed with a wide prevalence of household piety. Similar facts are recorded of Switzerland, France, and Holland.
But in no country has the light of the dwelling burned more brightly than in Scotland. Family-worship, in all its fullness, was coeval with the first reformation period. Probably no land, in proportion to its inhabitants, ever had so many praying families; probably none has so many now. In 1647, the General Assembly issued a Directory for Family-Worship, in which they speak as follows:
“The ordinary duties comprehended under the exercise of piety, which should be in families, when they are convened to that effect, are these: First, Prayer, and praises performed, with a special reference, as well to the condition of the Kirk of God, and this kingdom, as to the present state of the family, and every member thereof. Next, reading of the Scriptures, with catechizing in a plain way, that the understandings of the simpler may be the better enabled to profit under the public ordinances, and they made more capable to understand the Scriptures when they are read: together with godly conferences tending to the edification of all the members in the most holy faith: as also, admonition and rebuke, upon just reasons, from those who have authority in the family. The head of the family is to take care that none of the family withdraw himself from any part of family-worship; and seeing the ordinary performance of all the parts of family-worship belongeth properly to the head of the family, the minister is to stir up such as are lazy, and train up such as are weak, to a fitness for these exercises.” ” So many as can conceive prayer, ought to make use of that gift of God; albeit, those who are rude and weaker may begin at a set form of prayer ; but so that they be not sluggish in stirring up in themselves (according to their daily necessities) the spirit of prayer, which is given to all the children of God in some measure: to which effect, they ought to be more fervent and frequent in secret prayer to God, for enabling of their hearts to conceive, and their tongues to express, convenient desires to God, for their family.” ” These exercises ought to be performed in great sincerity, without delay, laying aside all exercises of worldly business or hindrances, notwithstanding the mocking of atheists and profane men; in respect of the great mercies of God to this land, and of his corrections, whereby lately he hath exercised us. And to this effect, persons of eminency, and all elders of the kirk, not only ought to stir up themselves and families to diligence herein, but also to concur effectually, that in all other families, where they have power and charge, the said exercises be conscionably performed.”
The faithfulness of private Christians, in regard to this duty, was made matter of inquiry by church-courts. By the Act of Assembly, 1696, ratified December 17, 18, 1638, among other provisions for the visitation of churches, by presbyteries, the following questions were proposed to the heads of families: “Do the elders visit the families within the quarter and bounds assigned to each of them? Are they careful to have the worship of God set up in the families of their bounds?” The minister, also, is directed in his pastoral visits, to ask, ‘ Whether God be worshipped in the family, by prayers, praises, and reading of the Scriptures? Concerning the behavior of servants towards God and towards man; if they attend family and public worship? If there be catechizing in the family?” (Recited in ‘Overtures of General Assembly, A.D. 1705, concerning the method of proceeding in Kirk-Sessions and Presbyteries.’)
When the Confession of Faith of the Westminster Assembly of Divines was adopted by the Church of Scotland, it contained this provision, which is still valid among us “God is to be worshipped everywhere, in spirit and in truth; as in private families daily, and in secret each one by himself.” (Confession of Faith, chap. 21:6) In conformity with these principles, the practice of family-worship became universal throughout the Presbyterian body in Scotland, and among all the Dissenters in England. In Scotland especially, the humblest persons, in the remotest cottages, honored God by daily praise; and nothing is more characteristic of the people at this day. “I have sometimes seen family-worship in great houses,” says Mr. Hamilton; “but I have felt that God was quite as near when I knelt with a praying family on the earthen floor of their cottage. I have known of family worship among the reapers in a barn. It used to be common in the fishing-boats upon the friths and lakes of Scotland. I have heard of its being observed in the depths of a coal-pit.”
They are such as the Presbyterians of America have known from the days of childhood. Nor were they alone in this unspeakable privilege. The fathers of New England, having drunk into the same spirit, left the same legacy to their sons.
It is highly honorable to family-worship, as a spiritual service, that it languishes and goes into decay in times when error and worldliness make inroads upon the church. This has been remarkably the case among some of the Protestant communities of the continent of Europe. As a general statement, it must be said, that family-worship is not so extensively practiced there, and of course it cannot be so highly prized, as in the churches of Great Britain and America. This is true, even when the comparison is made between those in the respective countries whose attachment to the gospel appears to be the same. There are many, especially in France and Switzerland, who as highly value, and. as regularly maintain, the daily worship of God, as any of their brethren in England or the United States; but they constitute exceptions to the above statement, rather than any refutation of it. Christian travelers observe, however, that better views on this subject, as on the observance of the Sabbath, are decidedly on the increase in France and Switzerland; and probably to a certain extent in Germany, and other countries on the Continent. This is to be attributed to the translation of many excellent works from the English into French, and their circulation in those countries, within the last few years.
From what has been said, it is manifest, that the universal voice of the Church, in its best periods, has been in favor of family worship. The reason of this has also become apparent. It is a service due to God, in regard to his bountiful and gracious relation to families, as such; rendered necessary by the wants, temptations, dangers, and sins of the family state; and in the highest degree fit and right, from the facilities afforded for maintaining it, by the very condition of every household.
By James W. Alexander, “THOUGHTS ON FAMILY WORSHIP”