n order to educate the children of a land, we must first educate the parents: and if an institution were demanded for this special purpose, it would be impossible to find one comparable to Family-Worship.
The maintenance of domestic religion in every house is primarily entrusted to the head of the family, whoever this may be. If he is totally unfitted for the charge, by an unbelieving mind, or an ungodly life, the consideration is one which should startle and appal him: and it is affectionately submitted to any reader whose conscience may plead guilty to such an imputation. There are instances, where divine grace has so endowed some one of the household, even though not the parent, or the senior, as plainly to devolve on him the performance of this duty. The widowed mother, or the elder sister, or the actual guardian, may stand in the parent’s place. But inasmuch as in a majority of cases, the service if rendered at all must be rendered by the father, we shall treat the subject under this supposition; premising, that the principles laid down apply in most of their extent to all the other influences.
No man can approach the duty of leading his household in an act of devotion, without solemn reflection on the place which he occupies in regard to them. He is their head. He is such by a divine and unalterable constitution. These are duties and prerogatives which he cannot alienate. There is something more than mere precedence in age, knowledge, or substance. He is the father and the master. No act of his, and nothing in his character, can fail to leave a mark on those around him. This he will be apt to feel when he calls them about him to pray to God; and the more devoutly he addresses himself to the work, the more will he feel it. Though all priesthood, in the proper sense, is now done away on earth, and absorbed in the functions of the great High Priest, there is still something like a priestly intervention in the service of the Christian patriarch. He is now about to go before the little flock in the oblation of a spiritual sacrifice of prayer and adoration. Thus it is said, respecting Christ: “By him, therefore, let us offer the sacrifice of praise to God continually; that is, the fruit of our lips, giving thanks to his name.” (Heb. 13:15) This perpetual offering, the head of the family is about to make. Until long perseverance in a deadening formality of routine shall have blunted all sensibility, he must yield to the solemn impression. It will sometimes lie like a burden at his heart; it will sometimes swell within his affections, like “wine which hath no vent. (Job 32:19)”
These are salutary and elevating emotions, which go to form the grave and lofty character which may be observed in the old peasantry of Scotland. Though he be but a poor and unlettered man, who bows his hoary head amidst a band of sons and daughters, yet is he more sublimely honored than prayerless kings. His head is encircled with that “crown of glory,” which is found “in the way of righteousness.” (Prov. 16:31) The father who, year after year, presides in the sacred domestic assembly, submits himself to an influence which is incalculably strong on his own parental character.
Where is a parent so likely to admit the impression of his responsibility, as where he gathers his household for worship? It is true, at all times, that he is bound to watch for their souls; but now he is placed where he must feel it to be true. His family is met in a religious capacity, and looking up to him for guidance. His eye cannot light on a single member of the group who is not committed to his especial charge. Among all these there is not one for whom he shall not give account at the judgment-seat of Christ. The wife of his youth! to whom shall she look for spiritual watch, if not to him ? And how unnatural the family-relation, when this guardianship is repudiated, and this relation reversed! The children! if ever saved, it will probably be in some degree consequent on his exertions. Domestics, and apprentices, and sojourners, are all committed for a term longer or shorter, to his care. The domestic minister will surely cry, Who is sufficient for these things? and most of all when in the very performance of these duties. If his conscience is kept awake, by personal acquaintance with God, he will never enter upon family-worship without sentiments, which involve this very accountability: and such sentiments cannot but have their impression on the parental character.
Unspeakable good would ensue, if every father could feel himself to be the earthly, but divinely-appointed, head-spring of religious influence to his household. Is it not true? And is there any means of making him feel it to be true, which can be compared to the institution of Family-Worship? Now he has assumed his rightful place, as an instructor, a guide, and an exemplar in devotion. Now his mouth, even though he be a silent or a bashful man, is opened. Now he can, at least, rehearse the “words which the Holy Ghost speaketh,” and give outlet to the gush of pent-up emotions. Perhaps some word may reach the son, or the servant, long estranged. Perhaps some prayer, more ardent, more believing than usual, may find audience for these beloved, immortal souls. He is in the posture for seeing and for feeling these things; and that is no despicable instrument in the education of the parent, which puts him into this posture.
The hour of domestic prayer and praise is also the hour of scriptural instruction. The father has opened God’s word, in the presence of his little flock. He thus admits himself to be its teacher and under-shepherd. Perhaps he is but a plain man, living by his labor, unused to schools or libraries, and, like Moses, “slow of speech, and of a slow tongue.” Nevertheless, he stands by the open well of wisdom, and, like the same Moses, may draw water enough and water the flock. (Exod. 2:19) For the time, he sits “in Moses’ seat,” and no longer “occupieth the room of the unlearned.” This is encouraging and ennobling. As the loving mother rejoices to be the fountain of nourishment to the babe which clings to her warm bosom, so the Christian father delights to convey, even by reverent reading, “the pure milk of the word.” He has found it good to his own soul; he rejoices in an appointed means of conveying it to his offspring. As Jonathan, when he said, “See, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey,”(1 Sam. 14:29) so he desires to dispense to his household that word of the Lord, which is “sweeter than honey and the honeycomb.”(Psalm 19:10) The humblest master of a house may well feel himself exalted by recognizing such a relation to those who are under his care.
The example of a father is acknowledged to be all-important. The stream must not be expected to rise higher than the fountain. The Christian householder will feel himself constrained to say: I am leading my family in solemn addresses to God; what manner of man should I be! how wise, holy, and exemplary! This undoubtedly has been, in cases innumerable, the direct operation of Family-Worship on the father. As we know that worldly men, and inconsistent professors, are deterred from performing this duty by the consciousness of a discrepancy between their life and any acts of devotion, so humble Christians are led by the same comparison to be more circumspect, and to order their ways in such a manner as may edify their dependants. There cannot be too many motives to a holy life, nor too many safeguards to parental example. Establish the worship of God in any house, and you erect around it a new barrier against the corruption of the world, the flesh, and the devil.
By James W. Alexander, “THOUGHTS ON FAMILY WORSHIP”