The Nature and History of Family Worship (2)

In no country has the light of the dwelling of [family worship] burned more brightly than in Scotland. Family worship, in all its fulness, was coeval with the first reformation period. Probably no land, in proportion to its inhabitants, ever had so many praying families. In 1647, the Westminster 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 (Church) 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 be-longeth 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 hinder-ances, notwithstanding the mockings 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, 1596, 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 Cod be worshipped in the family, by prayers, praises, and reading of the Scriptures? Concerning the behaviour of servants towards Cod and towards man; if they attend family and public worship? If there be catechizing in the family?”

When the Confession of Faith of the Westminster Assembly of Divines was adopted by the Church of Scotland, it contained this provision: “God is to be worshipped every where, in spirit and in truth; as in private families daily, and in secret each one by himself.”

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, honoured God by daily praise. “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 lakes of Scotland. I have heard of its being observed in the depths of a coal pit.” Such scenes are presented week after week among the Scottish peasantry. 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, have drunk into the same spirit, left the same legacy to their sons.

It is highly honourable 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....

From what has been said, it is manifest that the universal voice of the Church, in its best periods, has been in favour 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. Of its benefits, it is our purpose to speak, in the ensuing chapters. For the sake of method, we shall consider the influence of this institution, on individual piety; on parents, children, and domestics; in regard to intellectual improvement, internal harmony, and the sanctified use of chastisements; and on visitors and neighbors. We shall examine its influence on the preservation of sound doctrine; on the church, the commonwealth, and posterity: and, we shall urge our readers, in the fear of God, to undertake it without delay.

James W. Alexander (1804-1859), eldest son of the renowned Archibald Alexander, wrote many volumes on practical Christian themes, including Plain Words to a Young Communicant (1854) and Thoughts on Preaching (1864). This article is the second of a series drawn from his Thoughts on Family Worship (1847).

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