The Nature, Warrant, and History of Family-Worship

Family- Worship, as the name imports, is the joint worship rendered to God, by all the members of one household.

There are some duties so plain, that they are rather assumed, than commanded, in the word of God; and the number of such is greater than might be supposed on a superficial examination. This is especially true of those duties which belong to the family relation; as for example those of the mother to her babe. They are subjected to regulation, and are objects of frequent allusion; but are not incorporated into the law of commandments. We are not to wonder, therefore, if we find, even in the New Testament, no

2 9 separate and explicit injunction to worship God in the family. As little do #e find any command to pray when we preach the word, or when death has visited our dwellings. These are things which it was safe to leave wdth the pious sentiment of Christians: and yet they are not the less characteristic of good men, nor less universal in the church.

The new-born soul must pray, even as the new-born child must breathe. And wherever the grace of prayer is shed forth in the soul, it will flow out in certain acts. There is an irresistible impulse to pray for those whom we love; and not only to pray for them, but with them. There is a natural as well as a gracious prompting, to pray with those who are near to us. Prayer is a social exercise. The prayer which our Lord taught his disciples, bears this stamp on every petition. It is this principle which leads to the united devotions of church-assemblies, and which immediately manifests itself in Christian families.

If there were but two human beings upon earth, they would be drawn, if they were of sanctified hearts, to pray with one another. Here we have the fountain of domestic worship. Time was, when there were but two human bemgs upon earth; and we may feel assured, that they offered adoration in common. This was the Family- Worship of Paradise. It is, therefore, no profane fiction, but a pious endeavour to shadow forth what undoubtedly took place, when the great poet represents Adam and Eve as addressing their mornino thouofhts in concert to God:

“Soon as they forth were come to open sight Of dayspring and the sun, who, scarce uprisen With wheels yet hovering o’er the ocean brim, That parallel to the earth his dewy ray, Discovering in wide landscape all the east Of Paradise and Eden’s happy plains, Lowly they bowed adoring, and began Their orisons, each morning duly paid In various style; for neither various style Nor holy rapture wanted they to praise Their Maker, in fit strains pronounced or sung Unmeditated, such prompt eloquence Flowed from their lips, in prose or numerous verse. More tunable than needed lute or harp To add more sweetness; and they thus began.”*

That religion should specially pertain to the domestic relation, is not at all wonderful. The family is the oldest of human societies; it is as old as the creation of the race. Men were not drawn together into families by a

* Paradise Lost, Book V. verse 138.

voluntary determination, or social compact, according to the absurd figment of infidels: they were created in families. This has been recognized in every covenant; and the gospel, so far from destroying, has bound more closely and sanctified the family. By circumcision, under the Old Testament, and by baptism, under the New, God has perpetually reminded his people of the honour set on this connexion.

It is not our purpose to make any ingenious efibrts to force into our service the history of the Old Testament, or to search for Family- Worship in every age of the world. That it has existed in every age, we do not doubt; that the Old Testament was intended to communicate this fact, is not so clear. But, without any indulgence of fancy, we cannot fail to discern the principle of Family-Worship, appearing and re-appearing, as a familiar thing, in the remotest periods.

While all the church of God was in the ark, the worship was plainly Family-Worship; and after the subsiding of the waters, when “Noah builded an altar unto the Lord,” it was a family sacrifice which he offered.* The patriarchs seem to have left

* Gen. viii. 20.

a record of their social worship at every encampment. As soon as we find Abraham in the promised land, we find him rearing an altar in the plain of Moreh.* The same thing occurs in the vale between Hai and Bethel. Isaac not only renews the fountains which his father had opened, but keeps up his devotions, building an altar at Beersheba.f Jacob’s altar at Bethel was eminently a family monument, and was signalized by his saying on the way ‘’unto his household, and to all that were with him, Put away the strange gods that are among you. “J The altar was named El-beth-el. This descent of religious rites, in the family line, was in correspondence with that declaration of Jehovah respecting the fam.ily religion which should prevail in Abraham’s house. The service of Job in behalf of his children was a perpetual service; he ‘’ sent and sanctified them, and rose up early in the morning, and offered burnt-offerings according to the number of them all; thus did Job continually;’’ or, as it is in the Hebrew, “all the days.’’ The book of Deuteronomy is full of family religion; as an ex-

* Gen. xii. 7. f xxvi. 25. xxxv. 1, 2. xviii. 19.

2* ample of which we may specially note the sixth chapter. The passover, as we shall observe more fully in the sequel, was a family rite.

Every where in the Old Testament good men take cognizance of the domestic tie, in their religion. Joshua, even at the risk of being left with none but his family, wdll adhere to God: ‘’As for me and my house, we will serve the Lord.“^ David, after public services at the tabernacle, where” he blessed the people in the name of the Lord,” returns “to bless his household.”! He had learned to connect God’s service with domestic bonds, in the house of his father Jesse, where there was “a yearly sacrifice for all the family. “J And in the predictions of penitential humbling, which shall take place when God pours on the house of David and the inhabitants of Jerusalem, the spirit of grace and of supplications, the suitableness of such exercises to families, as such, is not overlooked: “The land shall mourn, every family apart; the family of David apart, and their wives apart; the family of Nathan apart, and their wives apart; the family of Levi apart, and * Josh. xxiv. 15. t 2 Sam. vi. 20. 1 Sam. xx. 6.

their wives apart; the family of Shimei apart, and their wives apart; all the families that remain, apart, and their wives apart.”*

The modern Jews, in every part of the world, keep up a domestic service. In their Liturgy, this is provided for, at least as voluminously as in any Christian ritual. As the subject is seldom treated, a few additional particulars will not be out of place; and though these relate primarily to the German and Polish Jews, they are substantially true of all others. The Hebrew Liturgy fills six or seven volumes. One of these is devoted to the Daily Praijers. They are read in the Synagogue, but are also read at home by all who are considered devout. In the morninor it is the duty of every Israelite, as soon as he rises, to wash himself, and repeat a blessing. He then puts on the ^’garment with fringes,” and repeats another blessing. He then proceeds with a service, including prayers, psalms, and other portions of Scripture, to which large additions are made on Sabbaths and festivals. This must all take place before breakfast. The evening Daily Service,

* Zech. xii. 12 — 14.

though shorter, is of the same kind. During the morning prayer, except on Sabbaths, and holidays, the Jews make use of the Tepliilin, or phylacteries. The extent of these devotions may be understood, when we add, that for the Sabbath they occupy more than fifty octavo pages.*

In the New Testament, the traces of family reUgion are not less obvious. We gladly borrow the animated language of Mr. Hamilton of London, and ask: ‘’ Do you envy Cornelius, whose prayers were heard, and to whom the Lord sent a special messenger to teach him the way of salvation? He was a ’ devout man, one who feared God with all his house, and prayed to God always;’ and who was so anxious for the salvation of his family, that he got together his kinsmen and near friends, that they might be ready to hear the apostle when he arrived, and share with himself the benefit. f Do you admire

* This statement is made on the authority of Mr. Henry-Goldsmith, a learned Israelite, and professor of the Hebrew language in New York. See also the “Form of Daily Prayers, according to the custom of the German and Polish Jews, as read in their Synagogues, and used in their Families.” London, A. M. 5596.

t Acts X. 2, 24, 31.

Aquila and Priscilla, Paul’s ‘helpers in Christ Jesns,’ and who were so skilful in the Scriptures, that they were able to teach a young minister the way of God more perfectly? You will find that one reason for their familiarity with the Scriptures was, that they had a ’ church in their house.’ “* It was doubtless recognized in regard to spiritual as well as in regard to temporal things, that *’if any provide not for his own, and especially for those of his own household, he hath denied the faith, and is worse than an infidel. “t That spirit of social prayer which led disciples to join in supplication or praise, in upper chambers, in prisons, in the stocks, and on the sea-beach, J could not but have manifested itself in daily household devotion.

Our records of primitive Christianity are so much distorted and corrupted by a superstitious tradition, that we ‘need not be surprised to find a simple and spiritual service such as this, thrown into the shade by sacerdotal rites. Yet we discern enough to teach us, that believers of the first ages were not

* Acts xviii. 26; Rom. xvi. 5. j 1 Tim. v. 3.

t Acts i. 13. xvi. 25; Gal. iv. 12; 2 Tim. i. 3.

neglectful of Family- Worship. Many of the authorities, cited by Bishop Mant, in his work on “Daily Prayer,” are quite as cogent in favour of a domestic service, as of a daily office in the church edifice, which some are so zealously reviving.

“In general,” says Neander, in a work not published among us,” they followed the Jews, in observing the three seasons of day, nine, twelve, and three o’clock, as special hours of prayer; yet they did not use these in a legal manner, such as militated against Christian liberty; for Tertullian says, in regard to times of prayer, ’ nothing is prescribed, except that we may pray at every hour, and in every place.’ The Christians began and closed the day with prayer. Before meals, before the bath, they prayed; for, as Tertullian says, the ’ refreshment and nourishment of the soul must precede the refreshment and nourishment of the body; the heavenly before the earthly.’ When a Christian from abroad, after brotherly reception and hospitality in the house of a brother Christian, took his leave, he was dismissed from the Christian family with prayer; Because, said they, in thy brother thou hast beheld thy

Lord. For every affair of ordinary life they made preparation by prayer.”*

To this we may add the statements of a learned man, who has made Christian Antiquities his peculiar study.” Instead of consuming their leisure hours in vacant idleness, or deriving their chief amusement from boisterous merriment, the recital of tales of superstition, or the chanting of the profane songs of the heathen, they passed their hours of repose in rational and enlivening pursuits; found pleasure in enlarging their religious knowledge, and entertainment in songs that were dedicated to the praise of God. These formed their pastime in private, and their favourite recreations at their family and friendly meetings. With their minds full of the inspiring influence of these, they returned with fresh ardour to their scenes of toil; and to gratify their taste for a renewal of these, they longed for release from labour, far more than to appease their appetite with the provisions of the table. Young women sitting at the distaff, and matrons going about the duties of the household, were constantly humming some spirit- .* ©cnfnjyrbigfcitcn, vol. ii. p. 83.

20 FAMILY-AVORSHir.

tial airs. And Jerome relates, of the place where he lived, that one could not go into the field without hearing the ploughman at his hallelujahs, the mower at. his hymns, and the vinedresser singing the Psalms of David. It was not merely at noon, and in time of their meals, that the primitive Christians read the word of God, and sang praises to his name. At an early hour in the morning, the family were assembled, when a portion of Scripture was read from the Old Testament, which was followed by a hymn and a prayer, in which thanks were offered up to the Almighty for preserving them during the silent watches of the night, and for his goodness in permitting them to meet in health of body, and soundness of mind; and at the same time his grace was implored to defend them amid the dangers and temptations of the day, to make them faithful to every duty, and enable them in all respects to walk worthy of their Christian vocation. In the evening, before retiring to rest, the family ao-ain assembled, when the same form of worship was observed as in the morning, with this difference, that the service was considerably protracted beyond the period which could conveniently be allotted to it in the commencement of the day. Besides all these observances, they were in the habit of rising at midnight, to engage in prayer and the singing of psalms, a practice of venerable antiquity, and which, as Dr. Cave justly supposes, took its origin from the first times of persecution, when, not daring to meet together in the day, they were forced to keep their relioious assemblies in the niorht.”*

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 Lnther 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.

* The Antiquities of the Christian Church, by the Rev. Lyman Coleman, second edition, p. 375. 3

But in no country has the light of the dwelling 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; 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 maij 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 hinderances, 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 hounds /“‘, 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 behaviour of servants towards God and towards man; if they attend family and public worship? If there be catechizing in the family?”*

When the Confession of Faith of the West-

* Recited in ‘Overtures of General Assembly, A. D. 1705, concerning the lactiiod of proceedinc in Kirk-Sessions and I*rcsbyteries.’ minster Assembly of Divines was adopted by the Church of Scotland, it contained this provision, which is still valid among ourselves: “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; 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.” So marked a feature in the cottage-life of Scotland could not be overlooked by Burns; and happy had it been for him,

* Confession of Faith, chap. xxi. 6. 3* if he had lived more in accordance with the practice of his praying father. It has been fitly asked, Where in Italy or Austria shall we meet any thing like the ‘’ Cotter’s Saturday Nidit?”” ’

The cheerfu’ supper done, wi’ serious face.

They round the ingle form a circle wide; The sire turns o’er wi’ patriarchal grace

The big ha* Bible, ance his father’s pride; His bonnet reverently is laid aside,

His lyart haffets wearing thin and bare: Those strains that once did sweet in Zion glide,

He wales a portion with judicious care; And, Let us worship God! he says with solemn air.

They chant their artless notes in simple guise,

They tune their hearts, by far their noblest aim: Perhaps Dundees wild warbling measures rise,

Or sainted Martyrs worthy of the name, Or noble Elgin beats the heavenward flame,

The sweetest far of Scotias holy lays. Compared with these Italian trills arc tame;

The tickled ears no heart-felt raptures raise, Nae unison hae they with our Creator’s praise.

The priest-like father reads the sacred page.

How Abram was the friend of God on high. Or Moses bade eternal warfare wage

With Amalek’s ungracious progeny; Or how the royal bard did groaning lie

Beneath the stroke of Heaven’s avenging ire; Or Job’s pathetic plaint and waihng cry;

Or rapt Isaiah’s wild seraphic fire; Or other holy sccrs that tunc the sacred lyre.

Perhaps the Christian volume is the theme:

How guiltless blood for guilty man was shed, How He who bore in heaven the second name,

Had not on earth whereon to lay his head; How his first followers and servants sped;

The precept sage they wrote to many a land: How he who lone in Patmos banished

Saw in the sun a mighty angel stand; And heard great Babylon’s doom pronounced by heaven’s command.

Then kneeling down to heaven’s eternal King,

The saint, the father, and the husband prays, Hope springs exulting on triumphant wing,

That thus they all shall meet in future days: There ever bask in uncreated rays.

No more to sigh or shed the bitter tear, Together hymning their Creator’s praise.

In such society, yet still more dear; While circUng time moves round in an eternal sphere.

Compared with this, how poor religion’s pride,

In all the pomp of method and of art. When men display to congregations wide.

Devotion’s every grace except the heart; The Power incensed the pageant will desert,

The pompous strain, the sacerdotal stole; But haply in some cottage far apart.

May hear well-pleased the language of the soul, And in His book of life the inmates poor enroll.

The excellency of this picture is, that it contains not a stroke of fiction. 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, having 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. As a general statement, it must be said, that family-worship is not so extensively practised 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 travellers 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 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 domes-

* For valuable testimony on this point, I am indebted to my friend, the Rev. Robert Baird, D. D., than whom no man can be a more competent witness.

tics; in regard to intellectual improvement, internal harmony, and the sanctified use of chastisements; and on visiters and neighbours. We shall examine its influence on the preservation of sound doctrine; on the church, the commonwealth, and posterity: and, after some practical suggestions towards the due performance of the duty, we shall urge our readers, in the fear of God, to undertake it without delay.