The Influence of Family Worship in Perpetuating Sound Doctrine (2)

We venture the assertion, that no race of men ever existed to whom the very words of Scripture have been so familiar as those who, among our ancestors, have professed the strictest doctrines of the Reformation. A Christian family is brought daily to the fountain of all truth. Prayer itself inculcates truth. All acceptable prayer is founded on distinct views of doctrine. The posture of the soul in prayer, moreover, is favorable to the reception of those very doctrines which are commonly the first to be impugned. Hence it is a trite and true saying, that errorists are more sound in their prayers than in their preaching. This is natural. One of the most common deviations into error regards human ability to keep God’s law. But he who is upon his knees will falter before he can address the Almighty with any boast of such ability. Many, we are sure, have bewailed their original depravity, and confessed their natural corruption, in prayer, who have denied it in books and sermons; and many, we would fain believe, have pleaded the righteousness of Christ imputed to the believing soul, as their only meritorious ground of justification, who have stoutly denied the possibility of such an imputation. These remarks are made for the purpose of showing that prayer itself is a vehicle for the conveyance of sound doctrine, and that he who, in a Christian house, listens from year to year to the voice of humble, ardent supplication, especially from parental lips, and who, by the very nature of the exercise, is called to make the sentiments his own, is already in a school of theology, whose instructions tend to maintain his adherence to the faith of his church.

In old Presbyterian families, it has been a habit to connect the catechetical instruction of children and servants with the domestic worship of the Lord’s Day evening. It is a beautiful and blessed remnant of Reformation customs, and we have gained nothing by allowing it, in any degree, to pass away. There is a propriety in having at least one hour of the week in which the Christian parent may take the place of solemn instructor in divine things, and there is seemliness in connecting these lessons with the season of devotion. There have never been better theologians, nor have there been any more disposed to abide by what they had learned, than those catechumens of the Scottish Sabbath evening. Professors, and even ministers, bearing the Presbyterian name, have been known, not merely to disuse our venerable catechism, but to sneer at it. Such are the families, the sons of which we shall see, without surprise, flying to other communions, and looking down with contempt on the faith of their fathers.

It is remarkable that where family worship and the due observance of the Sabbath have fallen into disuse, error and worldliness prevail. And it is equally remarkable that one of the prominent symptoms of recovery, wherever the gospel resumes its power, is a return to these ordinances. For we would not be understood as charging upon the whole body of believers on the European continent, a disregard of household devotion. In cases where men have been brought to the true light, they have exhibited the family-likeness which prevails in all “the households of faith.” We have been struck with this in the biography of Sybel, a lovely German preacher, who was signally blessed in the training of youth, and whose domestic life is worthy of universal imitation.

“Sybel’s domestic life,” says a friend, “was very orderly and methodical. He arose very early, between three and four o’clock, awakened his scholars, and, in the same room with them, worked hard till about seven. Then he called the whole family together and they sang, with the accompaniment of a piano-forte, a few verses from the hymn book. Sybel read a short portion of Scripture, making a brief application to our necessities, always in a very devout and hearty manner, yet very simple, so that even children and servants could understand. He then prayed, making a similar reference to what was read, and to domestic circumstances, and closed with a short singing. Then followed breakfast, which he took in common, after which he went with the boys to school, where he remained till twelve. At noon he offered a short extemporaneous prayer. In the afternoon, the time was in like manner devoted to his calling. On holidays, there was a longer walk than usual. He was fond of taking some of the boys with him on these occasions, and had a faculty of instructing them by means of plays, songs and conversation. The day was closed with divine service, like that of the morning.”

Now that which affects us in the history of this blessed young man, is the fact that his attachment to these pious observances of the household advanced at equal pace with his progress in evangelical truth.

O Master, Let Me Walk With Thee
O Master, let me walk with Thee
In lowly paths of service free;
Tell me Thy secret, help me bear
The strain of toil, the fret of care.

Help me the slow of heart to move
By some dear winning word of love;
Teach me the wayward feet to stray,
And guide them in the homeward way.

Teach me Thy patience; still with Thee
In closer, dearer company,
In work that keeps faith sweet and strong
In trust that triumphs over wrong.

In hope that sends a shining ray
Far down the future broadening way,
In peace that only Thou canst give,
With Thee, O Master, let me live.

Dr. lames 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 drawn from his Thoughts on Family Worship (1847).

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