The Project Gutenberg EBook of Presbyterian Worship, by Robert Johnston This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: Presbyterian Worship Its Spirit, Method and History Author: Robert Johnston Release Date: December 14, 2009 [EBook #30675] Language: English Character set encoding: ISO-8859-1 *** START OF THIS PROJECT GUTENBERG EBOOK PRESBYTERIAN WORSHIP *** Produced by Al Haines PRESBYTERIAN WORSHIP ITS SPIRIT METHOD AND HISTORY BY ROBERT JOHNSTON, D.D., London. TORONTO; THE PUBLISHERS' SYNDICATE, LIMITED. 1901 INTRODUCTION. The worship of the sanctuary is a living subject of discussion and practice in the Presbyterian Churches of the world at large, and, within late years, in that of the Canadian Dominion. Many earnest minds are approaching the study of the subject from various standpoints, each worthy of attentive consideration. One regards it from the dogmatic position of scriptural precedent, or from the larger one of Christian principle; the aesthetic mind comes to it with visions of order and beauty; the practical, with his view of the Church's needs in mission fields and in mixed congregations. There is room in the discussion for the largest statement of lawful opinion, founded on conviction of absolute right, and on Christian expediency, and for the exercise of abundant charity. Dr. Johnston gives no uncertain sound on the subject. To his mind the duty of the Church, first and last, is to preserve spirituality of worship, and to discountenance everything that may tend to interfere with the same. But, while this spirit pervades his work, his method is historical, and thus preeminently fair and impartial in statement. The presentation of the argument in concrete or historical form invests it with an interest which could hardly be commanded by either dogmatic or practical methods, while it excludes neither. Dr. Johnston brings to his task ripe scholarship, including extensive knowledge of Church history and ecclesiology, his proficiency in which he has recently vindicated in such a manner as to leave no room for doubt. To this he adds the teaching of pastoral experience in mission fields, prior to his ordination, and, since then, in large and influential congregations; and, to crown the whole, heartfelt devotion to the Church of his fathers, and unswerving personal loyalty to its King and Head. With adoring thanks to the great Teacher of us all, who rewards professors in their declining years with the affectionate regard of their whilom best students, now become wise and strong men in the Church's service, I cordially commend to all who may read these words, this outcome of Dr. Johnston's Christian erudition and conscientious literary labor. (signature of John Campbell) PRESBYTERIAN COLLEGE, MONTREAL, March, 1901. TO ONE WHO LOVED THE HOUSE OF GOD ON EARTH, AND WORSHIPS NOW IN THE CITY WHEREIN IS NO TEMPLE— MY MOTHER. CONTENTS. CHAPTER I. THE LAW AND THE LIBERTY OF PRESBYTERIAN WORSHIP CHAPTER II. THE AGE OF KNOX: THE FORMATIVE PERIOD OF PRESBYTERIAN WORSHIP CHAPTER III. KNOX'S BOOK OF COMMON ORDER. CHAPTER IV. A DIET OF PUBLIC WORSHIP IN THE TIME OF KNOX CHAPTER V. THE PERIOD OF CONTROVERSY CHAPTER VI. THE WESTMINSTER ASSEMBLY AND THE DIRECTORY OF WORSHIP CHAPTER VII. LEGISLATION CONCERNING PUBLIC WORSHIP IN THE PERIOD SUBSEQUENT TO THE REVOLUTION CHAPTER VIII. PRESBYTERIAN WORSHIP OUTSIDE OF THE ESTABLISHED CHURCH OF SCOTLAND CHAPTER IX. MODERN MOVEMENTS IN PRESBYTERIAN CHURCHES RESPECTING PUBLIC WORSHIP CHAPTER X. CONCLUSION "Inward truth of heart alone, is what the Lord requires. Exercises superadded are to be approved, so far as they are subservient to Truth, useful incitements, or marks of profession to attest our faith to men. Nor do we reject things tending to the preservation of Order and Discipline. But when consciences are put under fetters, and bound by religious obligations, in matters in which God willed them to be free, then must we boldly protest in order that the worship of God be not vitiated by human fictions."—CALVIN. PREFATORY NOTE. The purpose in the following pages is a simple one. It is to discover the trend of thought in connection with Public Worship within the Presbyterian Church, particularly in Scotland, during the course of her history since the Reformation. The spirit of the Church in her stirring and formative periods, especially if that spirit is a constant one, is pregnant with instruction. Such a constant spirit is readily discovered by a study of the attitude of the Presbyterian Church towards the subject of Public Worship during the course of her history, and to the writer it seems very evident that that spirit indicates an increasing suspicion of liturgical forms in Worship, and a growing confidence in, and desire for, the liberty of untrammeled approach to God. Whether this spirit be the best or not, it is not the purpose of these pages to discuss. The great principle of the liberty of the Church in matters of detail, is fully recognized, a principle ever to be sedulously guarded, but an appeal is made to the record of history for its evidence as to the historic attitude of the Presbyterian Church, on a question which to-day is claiming the earnest attention of those who desire for that Church fidelity to her Lord and efficiency in His work. My indebtedness in the study of this subject to Dr. McCrie's Cunningham Lectures on "Scottish Presbyterian Worship," Brown's "Life of John Knox," Sprott's "Scottish Liturgies" and Baird's "Eutaxia," as well as to various Histories of the Reformation in Scotland, and for American Church History to Moore's and Alexander's valuable digests, I gladly and with gratitude acknowledge. An abundant and increasing literature upon the subject of Public Worship is an encouraging sign of the attention which the Church is giving to a matter so vital to its best life. R. J. ST. ANDREW'S MANSE, LONDON, January, 1901. The Law and the Liberty of Presbyterian Worship. "While it is admitted that there is a form of government prescribed or instituted in the New Testament, so far as its general principles or features are concerned, there is a wide discretion allowed us by God in matters of detail, which no man or set of men, which neither civil magistrates nor ecclesiastical rulers can take from us."—HODGE. Chapter I. The Law and the Liberty of Presbyterian Worship. "The Word of God, which is contained in the Scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy Him."—WESTMINSTER CATECHISM. The Church of Christ, as a divine communion, exists in the world for a definite and appointed purpose. This purpose may be declared to be twofold, and may be described by the terms "Witness" and "Worship." It is the evident design of God that the visible Church should bear witness to His existence and character, to His revelation and providence, and to His grace towards mankind, manifested in His Son, Jesus Christ. To Israel God said, "Ye are my witnesses," and to His disciples forming the nucleus of the New Testament Church, the risen Saviour said, "Ye shall be witnesses unto Me." Side by side with this evident end of the Church's existence is the other one of Worship. Not only from the individual heart does God require ascriptions of praise and expressions of confidence, but from the organized congregation of His people, He desires to hear the voice of adoration, contrition, and supplication. The cultivation of such worship, and the offering of it in a manner acceptable to God, is a work worthy of the Church's most earnest care. It is to be expected, therefore, that in the Word of God there shall be found the principles of a cultus which, possessing Divine authority, shall carry with it the assurance of its sufficiency for the ends aimed at, and of its suitability to the requirements of the Church in every age. That the word of God contains such principles clearly indicated, the Presbyterian Church has always maintained, teaching uniformly and emphatically that Holy Scripture contains all that is necessary for the guidance of the Church, as well in matters of Polity and Worship, as in those of Doctrine. Divine worship, therefore, neither in its constant elements nor in its methods, is a matter of mere human device, nor is the Church at liberty to devise or to adopt aught that is not explicitly stated or implicitly contained in the Word of God for her guidance. The essential parts of worship we are at no loss to discover, clearly indicated as they are in the history of the Apostolic Church. Praise and Prayer, with the reading and exposition of Scripture, together with the celebration of the Sacraments, are repeatedly referred to as those exercises in which the early Christians engaged. With such worship, though in more elaborate form, the Church had always been familiar, for as Christianity itself was in so many respects the fruit and outcome of Judaism, the expansion, into principles of world-wide and perpetual application, of truths that had hitherto been national and local, so its worship and organization were, in large measure, the adaptation of familiar forms to those simpler and more comprehensive ones of the New Testament Church. Throughout the successive periods of Israel's history, marked by patriarch, psalmist, and prophet, Divine worship had grown from simple sacrifice at a family altar to an elaborate temple-ritual, in which praise and prayer and the reading of the Law occupied a prominent place; to this were added in later times the exposition of the Law and the reading of the Prophets. This service, elaborate with magnificent and imposing forms, continued in connection with the Temple worship down to the time of our Saviour, while in the Synagogue a simpler service, combining all the essential parts of the former with the exception of sacrifice, was developed during the period subsequent to the Babylonian captivity, when, as is generally conceded, the Synagogue with its service had its origin. Apart then from the ritual connected with sacrifice, which was wholly typical, the temple service and the simpler worship of the Synagogue were identical in their different parts, although differing widely in form. Now, just as Christianity was itself not a substitute for the Jewish religion but a development and enlargement of it, so Christian worship was an outgrowth, with larger meaning and broader application, of the worship of God which for centuries had been conducted among the Jews. It continued to comprise the essential elements of prayer and praise, together with the reading and exposition of the Divine message, a message which was enlarged in Apostolic times by the record concerning the Christ who had come, and by the inspired writings of the Apostles of our Lord to the Church which they had been commissioned to plant and foster, while associated with these was the administration of the Sacraments of Baptism and the Lord's Supper. It has always been maintained by the Presbyterian Church, that of these different elements of worship, none should be neglected, inasmuch as all of them have Divine sanction, and that to these nothing should be added, inasmuch as any addition made, could possess human sanction only, and would be a transgression of the principle that Scripture and Scripture alone contains authority for the government and practice of the Church of Jesus Christ. It follows that in the arrangement and adjustment of each of these various parts of worship, in their due relation to each other, and in the determination of the methods that shall prevail in their performance, the Church must be governed by an appreciation of the purpose for which they have been established, and of the ends which they are expected to serve. The object of public worship must ever be kept in view, and no forms, however attractive, are to be admitted by which that object may be hidden or obscured: on the other hand, order and seemliness demand a due attention, and it is an error, only less mischievous than the former, to have regard to the spirit of worship alone, and thus to neglect whatever suitable forms and methods may best secure the orderly and appropriate performance of its every part. The most commonly recognized purpose of public worship is the cultivation of the spiritual life of the worshipper, and this is attained by the employment of means intended to bring the soul into an attitude of response to its Lord. It follows then that matters of form, attitude, and order in worship, should be so arranged and regulated that they may serve as aids to the securing of this end, and that nothing should be permitted which may in any way interfere with the development of this spirit of response on the part of those so engaged. And when it is remembered how small a matter may interfere with the worship of a congregation, and how easily disturbed and distracted the hearts of men are by untoward circumstances or conditions, it will be seen that not only the forms of worship demand attention, but that the order of its different parts, the attitude of the worshippers, and all matters of detail are worthy of careful thought and of earnest consideration. But Christian worship has an altruistic aim also, and is intended to serve as a witness before the world to those fundamental truths professed by the Christian Church. With this end in view, it is evident that its forms should be such as shall most clearly and effectively set forth before the eyes of beholders, those truths and principles which the Church holds as essential to Christian faith and practice. To obscure such a public declaration of Christian belief, by hiding these truths beneath an elaborate adornment that disguises or completely conceals them, is to be faithless to the commission of Jesus Christ to be a witness unto Him before the world; to neglect such witness-bearing, or by carelessness or inattention to detail, to render it in a manner so ineffective as to disparage the truth in the eyes of beholders, is to be none the less unfaithful to that great commission. With the twofold purpose of worship clearly kept in view as the foundation for any discussion of this subject, it is also to be remembered that the Church of Christ is left free by her Divine King and Head, so to order matters of detail, under the guidance of the Spirit of Truth, and in harmony with the principles laid down in Scripture, as may in accordance with varying ages and circumstances seem best for the attainment of the ends desired. While Christian worship in its essential parts is prescribed by Scripture, the Church is free to amplify or develop these general outlines, provided only that all be in harmony with the spirit of Revelation. It is very evident that new conditions of a progressive civilization, the spirit of the times, or the particular circumstances of a community, may make desirable a modification of a particular method of worship long practised; it is for the Church, relying ever on the guidance of the Spirit of Truth, to determine how such modification may, without violation to the spirit of Scripture, be made. For this reason it can never be binding upon the Church to accept as final, the particular methods of worship used and found suitable by men of another age or another land; while such may be accepted as valuable for suggestions contained, and as indicating the spirit that controlled good and great men of another time, yet the Church can only accept them (in loyalty to the Spirit Who abides in her, and Who is hers in every age) in so far as they prove themselves suitable to present times and conditions. The present possession by the Church, of the Holy Spirit as a guide into all truth, according to the promise of Christ to His disciples, is a doctrine that no branch of the Church would readily surrender, and her right, under that guidance, to seek the good of the body of Christ on lines which, while consistent with the principles of Scripture, commend themselves to her as more suitable to present conditions than former methods, this right is one which she can part with only at the risk of endangering her usefulness to her own age. To Presbyterians, therefore, thankful as they are for an historic past that has in it so much to arouse gratitude to God and loyalty to the Church they love, the citing of the practice of their forefathers in Reformation times, or even that of the early fathers of the Church, can never be a final argument for the acceptance of any particular method in worship. Believing in a Church in which the Spirit of God as truly governs and guides to-day as He did in Reformation or post- Apostolic times, and in a Christian liberty of which neither the practice nor legislation of holy men of the past can deprive them, they rightly refuse to surrender their liberty or to retire from their responsibility. In the best and truest sense the Presbyterian Church is Apostolic, and her spiritual succession from the Apostles she cherishes with an unfaltering confidence. While rejecting the ritual theory of the Church, she has never been careless of the true succession of faith and doctrine and practice from the time of the Apostles to the present day, a succession to which she lays a not unworthy claim; and, claiming loyalty to Apostolic doctrine, polity and practice, she has ever been jealous in asserting her Divine right, as an Apostolic Church, to the controlling presence and guiding wisdom of the Holy Spirit of God. Under the guidance of that Spirit she has ever claimed, and still claims, the right of administering the government and directing the worship which, in their essential principles, are set forth in Scripture, neither superciliously regarding herself in any age as independent of those who have gone before, and so disregarding the legislation and practice of the fathers, nor, on the other hand, slavishly accepting such legislation and practice as binding upon the Church for all time, and as excluding for ever any progress or change. That spirit, at once of independence as regards man, and of dependence as regards God, has characterized Presbyterianism in its most vigorous and progressive periods; by that spirit must it still be characterized if, in succeeding ages, the work allotted to it is to be faithfully and well performed. If then the Church of one age is so independent of those who in other times have served her, it may be asked of what interest is her past history to us of to-day, and of what benefit to us is a knowledge of the legislation and practice of the Church in other periods of her progress? Of much value in every way is such knowledge. Those periods in particular, in which the Church has made notable progress, and in which her life has evidently been characterized by much of the Holy Spirit's presence and power, may well be studied, as times when those in authority were, indeed, led to wise measures, and guided to those methods of administration and practice, which by their success approved themselves as enjoying the Divine favor; the lamp of experience is one which wise men will never treat with indifference. In studying the Reformation period, therefore, a period marked by special activity and progress within the Presbyterian Church, we do so, not so much to discover forms which we may adopt and imitate, as to discover the spirit which moved the leaders in the Church of that day, and the principles which governed them in formulating those regulations, and in adopting those practices, which proved suitable and successful in their own age. To emulate the spirit of brave and wise men of the past is the part of wisdom, to imitate their methods may be the extreme of folly. Another result, and one equally desirable, will be attained by a study of Presbyterian practice from Reformation times onward. It will transpire, as we follow the history of public worship, by what paths we have arrived at our present position, and we shall discover whether that position is the result of diligent and careful search after those methods most in accord with Scripture principles, and so best suited to the different periods through which in her progress the Church has passed, or whether it is due to a temporary neglect of such principles, and a disregard of the changing necessities of different ages. We shall discover, in a word, whether we have advanced, in dependence upon the Spirit of God and in recognition of our responsibilities, or whether we have retrograded through self-trust and indifference. The Age of Knox: the Formative Period of Presbyterian Worship. "Among the great personages of the past it would be difficult to name one who in the same degree has vitalized and dominated the collective energies of his countrymen."—BROWN'S LIFE OF KNOX. Chapter II. The Age of Knox: the Formative Period of Presbyterian Worship. It was in the year 1560 that the Reformed religion was officially recognized by the Estates of the Realm of Scotland, as the faith of the nation. This recognition consisted in the adoption by Parliament of the first Scottish Confession, a formula drawn up by Knox and his brethren at Parliament's request, and formally approved by that body as "wholesome and sound doctrine grounded upon the infallible truth of God's Word." This year may, therefore, be regarded as the year of the birth of the Church of Scotland, although previous to it the Reformed faith had been preached, and its worship practised, in many parts of the land where nobles and barons, who had themselves adopted it, held individual or united sway. A glance at the condition of affairs in Scotland in the years immediately prior to this event will be instructive. In 1557, as a result of Knox's rebuke of the Scottish nobles for their hesitancy in forwarding the Reformed faith, the "Confederation of the Lords of the Congregation" was formed, and its members subscribed to the first of the five Covenants that played so important a part in the religious history of Scotland. In this Covenant, those subscribing bound themselves to "maintain and further the blessed Word of God and His congregation and to renounce the congregation of Satan with all the superstitions, abominations and idolatry thereof." To the general declaration were appended two particular resolutions, in which was expressed a determination to further the preaching of the Word, in the meantime, in private houses, and to insist on the use of King Edward's Prayer Book in parishes under the control of subscribers to the Covenant. By these same Protestant lords and commoners the first official order, authorizing for their own parishes a form of Reformed worship in Scotland, was issued in these terms:— "It is ordained that the Common Prayers be read weekly on Sunday, and other festival days, publicly in the parish Kirks with the lessons of the Old and New Testaments conform to the order of the Book of Common Prayer." It is generally conceded, and the judgment is supported by the references to it in Scottish history, that this Book of Common Prayer thus authorized was the second Book of King Edward the Sixth. From the year 1557 until the arrival of Knox in Scotland in 1559 this was the Book commonly used in parishes where the Reformed religion prevailed. It disappeared, however, as so much else of a foreign character disappeared, in the course of the national Reformation, giving place to the Book prepared by Knox and then commonly known as "The Book of Our Common Order" but now frequently referred to as "Knox's Liturgy." This was originally the work of Knox and four associate reformers living in exile in Frankfort-on-the-Main, and the history of its origin is interesting. It had been required of the English refugees living at Frankfort, as a condition of their being allowed to use for worship the French church of that town, that they should adopt the Order of Worship of the French Reformed Church. To this requirement the majority agreed, but, some objecting, it was finally determined that five of their number, of whom Knox was one, should draw up a new order of service. This work, undertaken in 1554, was duly accomplished, but when completed it failed to find acceptance at the hands of those who had proposed it. The draft of the new book was therefore laid aside until 1556, and was then published for the use of the church at Geneva, of which Knox in the meantime had become the minister. There is in connection with this Book, and the debates and disturbances attending its preparation, one instructive fact that should not be forgotten. The English Prayer Book provided for responses by the people and included the Litany, to both of which the French Reformed Church objected, in accordance with the well-known opinions of their great leader Calvin, who held, as did also his disciple Knox, that in praise alone should the congregation audibly join in public worship. Among the English refugees were some who desired the privilege of responding in public worship according to the English fashion, and it was the persistence in this matter of Cox, afterwards Bishop of Ely, and of some of his co-patriots, that led to Knox's removal to Geneva, and to the publication there of the Book of Geneva as an order for public worship in the English congregation to which he ministered. It is important that this should be remembered, for in speaking of the Book of Common Order as "Knox's Liturgy," and thus giving to it a name by which it was never known in Knox's day, an impression has prevailed, and is still prevalent, that the book provided a form of worship liturgical in character, with a responsive service, while the fact is that Knox made no provision for even so much as the saying of "Amen" by the people, their part in prayer being the silent following in their hearts of the petitions uttered by the reader or the preacher for the day. The first official recognition of this book in Scotland was in 1562, when an order of the General Assembly required that it should be uniformly used in the administration of the Sacraments, solemnization of marriage and burial of the dead. At this time it was still in its Genevan form, and was called "The Form of Prayers and Ministration of the Sacraments, etc., used in the English congregation at Geneva; and approved by the famous and Godly-learned man, M. John Calvin." Two years later, in 1564, a Scottish edition appeared, in which were additional prayers with the complete copy of the Psalter, and in this year the General Assembly ordained that: "Every Minister, Exhorter and Reader shall have one of the Psalm Books lately printed in Edinborough, and use the order contained therein in Prayers, Marriage and Ministration of the Sacraments." This book was called "The Form of Prayers and Ministration of the Sacraments, etc., used in the English Church at Geneva approved and received by the Church of Scotland, whereunto besides that was in the former books are also added sundry other Prayers with the whole Psalms of David in English Metre." As the Psalms occupied by far the greater part of the book it came to be commonly known as "The Psalm Book," and as such, with frequent additions, among which were several hymns and doxologies, it continued to be the recognized Book of Common Order of the Scottish Church down to the time of the Westminster Assembly. It cannot be claimed, however, that this book ever secured a firm or lasting hold upon the affections of the Scottish people in general. Its authority was ecclesiastical only, inasmuch as the Estates of the Realm never gave to it the official sanction which they had repeatedly granted to King Edward's Prayer Book. One reason for this evident want of popularity may have been that, except in its Psalter department and in some of its minor parts, it was a book for the clergy only and not for the people. Even the Psalms in those days passed through new editions so rapidly, and were subjected to such serious changes, that they never obtained the place in the affections of the people that later versions have secured, and by 1645 The Book of Common Order appears to have fallen into such comparative neglect that no strong resistance was made to its abolition in favor of the Directory of Worship. That it was held in esteem by the clergy, although not so revered as to be looked upon as incapable of improvement, appears from the fact that in 1601 a proposal was made to revise it, together with the confession of faith, which had been prepared by Knox. This work was committed to Alexander Henderson, the renowned minister of Leuchars and the valiant leader of the Church of Scotland in her resistance against the tyranny of Charles the First and his minister, Laud. The revision, however, was never accomplished, Henderson confessing, according to the historian, Baillie, that he could not take upon him "either to determine some points controverted, or to set down other forms of prayer than we have in our Psalm Book, penned by our great and divine reformer." A book which held for so long a time its place of authority in the Scottish Church, and which embodied during so important a period the law of the Church concerning worship, deserves particular study at the hands of those who are interested in the history of this important subject, but inasmuch as the form of worship alone is under discussion, it will be necessary to refer only to those parts of it which bear on this phase of the Church's practice. Before doing so, however, it will be instructive to notice what is too frequently overlooked, that the adoption of Knox's Book of Common Order by the Scottish Church indicates even in that age a desire for forms of worship less liturgical than those which were employed by other parts of the Reformed Church. It is to be remembered that those parishes in which the Reformed religion prevailed had been accustomed to the use of the English Book of Common Prayer with responsive services for the people, and with prayers from which the minister was not supposed to deviate. This Book was set aside, and in its place was adopted an Order of worship in no part of which provision was made for responses, and in all of whose prayers the minister was not only allowed freedom, but was encouraged to exercise the same. Such action on the part of men accustomed to make changes only after careful deliberation, clearly indicates an intelligent choice of a non-liturgical service as opposed to one of the opposite character. More than this, the Scottish Book of Common Order is marked by an even greater freedom from prescribed forms than is Calvin's original Book of Geneva from which Knox copied so largely. For while both of them agreed in avoiding a responsive service, Knox seems to have been even less than Calvin in sympathy with prescribed forms of prayer from which no deviation was to be allowed. There is nothing to indicate that Knox would have agreed with the sentiment expressed in Calvin's letter to the Protector Somerset, in which he says: "As to what concerns a form of prayer and ecclesiastical rites, I highly approve of it, that there be a certain form from which the ministers be not allowed to vary.... Therefore there ought to be a stated form of prayer and administration of the Sacraments." The form of Church prayers, as originally prepared by Calvin in keeping with his sentiments above expressed, do not provide for any variation in certain parts of the service. The Scottish Book of Common Order, however, allows, in its every part, for the operation of the free Spirit of God, and for other prayers to be offered by the minister than those there suggested. At this period of its history, therefore, we find the Church of Scotland more pronounced than any other section of the Reformed Church in its desire for freedom from prescribed forms in the worship of God. Indeed, we are probably not in error in judging that in different circumstances, with an educated ministry in the Church and those appointed as leaders of worship who had received training for that important work, Knox would have felt even such a book as that which he prepared, to be both unnecessary and undesirable. Knox's Book of Common Order. "The Book of Common Order is best described as a discretionary liturgy."—SPROTT. Chapter III. Knox's Book of Common Order. The Book of Common Order makes no reference to the reading of Scripture as a part of public worship, nor does it, after the fashion of many similar books, contain a table of Scriptures to be read during the year. This omission however, is amended by an ordinance found in the First Book of Discipline prepared by Knox in 1561, and adopted by the General Assembly of that year, by which it is declared to be: "A thing most expedient and necessary that every Kirk have a Bible in English, and that the people be commanded to convene and hear the plain reading and interpretation of the Scripture as the Kirk shall appoint." It was further enjoined by the same authority and at the same time that: "Each Book of the Bible should be begun and read through in order to the end, and that there should be no skipping and divigation from place to place of Scripture, be it in reading or be it in preaching." It is evident, therefore, that it was the purpose of Knox that the whole of Holy Scripture should be publicly read for edification, and that it should be read as God's message to men and not as an exercise subordinate to the preaching, or intended merely to throw light upon the subject of the discourse. In connection with the reading of Scripture and of the Prayers, mention is made, in this same Book of Discipline, of an Order of Church officers who filled an important place in the Church of that time. It was ordained that where "no ministers could be had presently" the Common Prayers and Scriptures should be read by the most suitable persons that could be selected. These suitable persons came to be known as "Readers," and they form a distinct class of ecclesiastical officers in the Reformation Church of Scotland. The need of such an Order was evident, for the Church found great difficulty in securing men of the requisite gifts and graces for the office of the ministry. The Readers therefore, formed an important and numerous order in the Church for many years, numbering at one time no less than seven hundred, while at the same time there was less than half that number of ordained ministers. These men were not allowed to preach or to administer the sacraments, and they formed only a temporary order required by the exigencies of the times, as is evident from the fact that the General Assembly of 1581, in the hope that all parishes would soon be supplied with ordained ministers, forbade any further appointment of Readers. In the mind of Knox, these men were the successors to the lectors of the early Church, and corresponded in Scotland to the docteurs of the Swiss Reformed Church, a Church whose organization he regarded as but little less than perfect. Although they conducted a part of the service in parishes where ministers regularly preached, yet in the original idea of the office the intention was that they should conduct public worship, in its departments of prayer and praise and reading of the Scriptures, only in parishes where a minister could not be secured. It is necessary to understand their office and their position in the Church, inasmuch as the existence of such an order has a bearing upon our appreciation of the form of public worship at this time adopted in Scotland. In the exercise of public prayer the greatest freedom was granted the minister by the Book of Common Order. Calvin had prescribed a form of confession, the uniform use of which he required, but the general confession with which the service of the Book of Common Order opened, was governed by this rubric: "When the congregation is assembled at the hour appointed, the Minister useth this confession, or like in effect, exhorting the people diligently to examine themselves, following in their hearts the tenor of his words." Similar liberty was also allowed the minister in the prayer which followed the singing of the Psalms and preceded the sermon; the rubric governing this directed that: "This done, the people sing a Psalm all together in a plain tune; which ended, the Minister prayeth for the assistance of God's Holy Spirit as the same shall move his heart, and so proceedeth to the sermon, using after the sermon this prayer following, or such like." And finally, as governing the whole order of worship, it is added: "It shall not be necessary for the Minister daily to repeat all these things before mentioned, but, beginning with some manner of confession, to proceed to the sermon, which ended he either useth the prayer for all estates before mentioned or else prayeth as the Spirit of God shall move his heart, framing the same according to the time and matter which he hath entreated of. And if there shall be at any time any present plague, famine, pestilence, war, or such like, which be evident tokens of God's wrath, as it is our part to acknowledge our sins to be the occasion thereof, so are we appointed by the Scriptures to give ourselves to mourning, fasting and prayer as the means to turn away God's heavy displeasure. Therefore it shall be convenient that the Minister at such time do not only admonish the people thereof, but also use some Form of Prayer, according as the present necessity requireth, to the which he may appoint, by a common consent, some several day after the sermon, weekly to be observed." The liberty allowed to the minister in this so important part of public worship is evident, and although many prayers are added as suitable for particular times and occasions, and some, which are described as of common use under certain circumstances and by particular churches, yet none of them are prescribed as the only prayers proper for any particular season or occasion. Even in the administration of the Lord's Supper, the directions which accompany the prayer which precedes the distribution of the bread and wine allows a similar latitude to the Minister. "Then he taketh bread and giveth thanks, either in these words following or like in effect." The student of the life of the great Scottish Reformer does not need to be told that the framer of the Book of Common Order was not himself bound by any particular form of prayer in public worship. On the occasion of his memorable sermon after the death of the Regent Moray, his prayer at its close was the passionate outburst of a burdened soul, impossible to one restricted by prescribed forms, while his prayer, which is still preserved, on the occasion of a national thanksgiving, is an illustration of the perhaps not excellent way in which, in this exercise, he was accustomed to combine devotion and practical politics; a part of it ran thus: "And seeing that nothing is more odious in Thy presence, O Lord, than is ingratitude and violation of an oath and covenant made in Thy Name: and seeing that Thou hast made our confederates of England the instruments by whom we are now set at liberty, to whom we in Thy Name have promised mutual faith again; let us never fall to that unkindness, O Lord, that either we declare ourselves unthankful unto them, or profaners of Thy Holy Name." It is not surprising that one who allowed himself such liberty in public prayer should lay no binding forms upon his brethren in the ministry. It remains only to be said, with regard to the restrictions of the Book of Common Order, that so far from providing any fixed form of prayer for uniform, use, even the Lord's Prayer was not imposed in any part of public worship. It is added, together with the Creed, to the form of prayer called "A Prayer for the Whole Estate of Christ's Church," but this prayer is governed by the general rubric already quoted, which permits such variation as the minister, moved by the Spirit of God, shall deem desirable. There is nothing to show that it was expected that the Lord's Prayer should be used as an invariable part of public worship. With these facts before us, whatever our judgment may be of the wisdom of Knox and of the Church of his day in the matter of a regulated service, we cannot close our eyes to the evident conclusion that the Reformer was wholly opposed to the bondage of form in prayer. In this part of public worship he claimed for himself, and exercised under the guidance of the Spirit of God, the greatest freedom; and consistent with this position he never sought to impose as a part of regular public worship, the repetition by the minister of even that form of prayer which of all others has for its use Divine authority. To whatever in worship the Book of Common Order may lend its countenance, it assuredly gives no support to the imposition upon worshippers of prescribed forms of prayer. Side by side with that part of public worship already considered there has always been associated the exercise of Praise. Although the Scottish Church conformed most closely to the Churches of France and Switzerland, yet it was impossible that it should not, to some degree, be influenced by the spirit of the German Reformation. This influence was especially marked in that which was a special characteristic of the German Church, a love for sacred song and a delight in the same on the part of the people. The Book of Common Order contained, as has been mentioned, in its early editions, the complete Psalter, and to this were added, subsequently, a few Scripture Hymns, together with the Doxology Gloria Patri in different metres, so that it could be sung at the end of every Psalm. This Doxology appears in Hart's edition of the Book of Common Order of 1611, in six different metres, under the general head of "Conclusions," and was evidently used regularly at the close of the Psalms sung in public worship. It was not until the beginning of the seventeenth century that there began to arise criticisms of the custom of singing the Doxology, and it would, therefore, appear that during the formative period of the Scottish Church, which we are considering, it was regularly used, and occasioned no objection and aroused no opposition. The Hymns which were printed with the Psalter were few in number, and were chiefly free paraphrases of sections of Scripture. They are "The Ten Commandments," "The Lord's Prayer," "Veni Creator," "The Song of Simeon called Nunc Dimittis," "The Twelve Articles of the Christian Faith," and "The Song of Blessed Marie called Magnificat." The purpose of the Hymns appears to have been the memorizing of Scripture and important doctrinal truths, and there is no evidence that they were employed in public worship, although a place was not denied them in the Book of Common Order; in the Order for Public Worship mention is made of Psalms only, and in all the accounts, which have come down to us in correspondence or history, of the public services of that time, the people are invariably spoken of as joining in a Psalm, while even in the public processions, which were common on occasions of national rejoicing or thanksgiving, Psalms only are mentioned as being sung by the people. The singing was usually led by the Reader, but there is occasional mention in the records of the time of the "Uptaker" of the Psalms, who evidently performed the duties of a Precentor. The Sacraments.—In the Confession of Faith, which forms the first part of the Book of Common Order, it is clearly stated that there are two Sacraments only in the Christian Church, and that these are Baptism and The Lord's Supper. No subject in connection with the practice of the Church created more discussion in Reformation times than the methods which were to be followed in the administration of the Sacraments. The spirit of the Scottish reformers is indicated in the following sentence, which governed this matter: "Neither must we in the administration of these Sacraments follow man's fancy, but as Christ himself hath ordained so must they be ministered, and by such as by ordinary vocation are thereunto called." In accordance with this general regulation the Book of Common Order prescribes in detail "The Manner of the Administration of the Lord's Supper." The words of the opening rubric are as follows: "The day when the Lord's Supper is ministered, which is commonly used once a month, or so oft as the Congregation shall think expedient, the Minister useth to say as follows:" Here follow the words of institution of the Supper from St. Paul's Epistle to the Corinthians, after which is added an exhortation in which flagrant sinners are warned not to draw near to the holy table, and timid saints are encouraged in wise and helpful words to approach with repentance and faith. This is the address which in later times came to be known as "Fencing the Table." There are no words to indicate that any variation from the prescribed address was encouraged. The address being finished "The Minister comes down from the Pulpit and sitteth at the Table, every man and woman in likewise taking their place as occasion best serveth: Then he taketh Bread and giveth thanks either in these words following or like in effect." This prayer is wholly one of praise and thanksgiving, there being an evident purpose in the omission of any invocation of the Holy Spirit and of words that might be regarded as a consecration of the bread and wine, and in the strict adherence to the example of our Lord, Who, "when He had given thanks, took bread." The manner of communing is then described: "This done, the Minister breaketh the bread and delivereth it to the people, to distribute and divide the same among themselves, according to our Saviour Christ's commandment, and likewise giveth the cup: During the which time some place of the Scriptures is read which doth lively set forth the death of Christ, to the intent that our eyes and senses may not only be occupied in these outward signs of bread and wine, which are called the visible word, but that our hearts and minds also may be fully fixed in the contemplation of the Lord's death, which is by this Holy Sacrament represented. And after this action is done he giveth thanks, saying:" The prayer of thanksgiving which follows is the only one in connection with this service for which no alternative was allowed the minister. An appropriate Psalm of thanksgiving followed the prayer, the Blessing was invoked and the congregation dispersed. The Communion, as is evident from the rubric quoted above, was received while the congregation was seated, and this practice the Presbyterians adhered to and defended as against the Episcopal practice of kneeling at this service, regarding the latter attitude as liable to be interpreted as a rendering to the Sacrament of homage and adoration which should be reserved for God alone. The service, it is evident, was marked by simplicity and by in almost total absence of prescribed form. In a note "to the reader," the author of the Book of Common Order explains that the object throughout is to set forth simply and effectively those signs which Christ hath ordained "to our spiritual use and comfort." How often this Sacrament was to be observed was left to the judgment of individual congregations, but frequent celebration was recommended. Calvin thought it proper that the Lord's Supper should be celebrated monthly, but finding the people opposed to such frequent celebration he considered it unwise to insist upon his own views. With his opinions on this matter, those of Knox were quite in harmony. The Sacrament of Baptism was likewise characterized in its administration by similar simplicity, and yet it is evident that, in this more than in any other part of public worship, the minister was restricted to the forms provided both in prayer and in address. The rubrics which govern the two prayers of the service and the address to the parents, make no mention of alternate or similar forms being permitted. In this the Book of Common Order differs from the Book of Geneva, which allowed the minister liberty in these parts of the service. There would seem, therefore, to be an evident intention on the part of the Scottish reformers in thus departing from their custom in other parts of worship. It may be that inasmuch as Baptism is the Sacrament of admission into the Church, it was deemed advisable that for the instruction of those seeking membership therein, either for themselves or for their children, the form of sound doctrine set forth at such a time should not be varied even in the manner of statement. The Sacrament was administered in the Church "on the day appointed to Common Prayer and preaching," instruction being given that the child should there be accompanied by the father and godfather; Knox himself had, as godfather to one of his sons, Whittingham, who had been his chief assistant in compiling the Book of Common Order, and who had also been his helper and fellow-worker at Geneva. The opinion of the Swiss reformers, as well as that of their Scotch followers, was in favor of the presence of sponsors in addition to the parents at the baptism of children. The parent having professed his desire to have his child baptized in the Christian faith, was addressed by the minister, and called upon to profess his own faith and his purpose to instruct his child in the same. Having repeated the Creed, the minister proceeded to expound the same as setting forth the sum of Christian doctrine...