Presbyterian Worship Part 2

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 G.o.d, 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 G.o.d, the greatest freedom; and consistent with this position he never sought to impose as a part of regular public worship, the repet.i.tion 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 a.s.suredly 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 a.s.sociated 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 inst.i.tution 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 att.i.tude as liable to be interpreted as a rendering to the Sacrament of homage and adoration which should be reserved for G.o.d 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 G.o.dfather; Knox himself had, as G.o.dfather to one of his sons, Whittingham, who had been his chief a.s.sistant 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, a prescribed prayer followed, the child was baptized, and the prayer of thanksgiving, also prescribed, closed the service.

The Book of Common Order required that marriages should be celebrated in the Church and on the Lord's Day:

"The parties a.s.semble at the beginning of the sermon and the Minister at time convenient saith as followeth:"

In the forms of exhortation and admonition to the contracting parties no liberty to vary the address is allowed the minister, but in the one prayer which formed a part of the service, viz., the blessing at the close of the ceremony it is ordered:

"The Minister commendeth them to G.o.d in this _or such like sort_."

The service ended with the singing of an appropriate Psalm.

In the service for burial of the dead it was ordered by the First Book of Discipline that neither singing, prayer, nor preaching should be engaged in, and this "on account of prevailing superst.i.tion." In this matter, however, permission was granted to congregations to use their discretion; Knox, we know, preached a sermon after the burial of the Regent Moray, and the directions in the Book of Common Order clearly leave much to be determined by the circ.u.mstances of the case:

"The corpse is reverently brought to the grave accompanied with the Congregation without any further ceremonies: which being buried, the Minister, if he be present and required, goeth to the Church, if it be not far off, and maketh some comfortable exhortation to the people touching death and resurrection; then blesseth the people and so dismisseth them."

This is but one of many instances that show that the early reformers accorded to the Church, in matters not absolutely essential to the preservation of sound doctrine and Scriptural practice, the greatest liberty. With regard to the administration of the Sacraments and the public worship of G.o.d, they laid down well-defined regulations and outlines to which conformity was required; in matters that might be looked upon as simply edifying and profitable, liberty was allowed to ministers and congregations to determine according to their discretion, as Knox himself declared with respect to exercises of worship at burials:

"We are not so precise but that we are content that particular Kirks use them in that behalf, with the consent of the ministry of the same as they will answer to G.o.d and a.s.sembly of the Universal Kirk gathered within the realm."

We have thus presented in brief outline the contents of the Book of Common Order, commonly used in Scotland from 1562 to 1645, in so far as its regulations refer to public worship and the administration of the Sacraments. The book is itself so simple and clear in its statements that it is not difficult to discover the spirit of its compilers, and their understanding of what was required for the seemly and Scriptural observance of the different parts of Divine worship. The results of our survey may be summed up in a few words.

The Scottish Church gave a prominent place to prayer, to the reading of Holy Scripture, and to praise, in the public worship of G.o.d on the Lord's Day. Not in any sense do these exercises seem to have been regarded as subordinate in importance to the preaching of the Word; the congregations a.s.sembled for Divine worship, of which preaching was one important part. But even where there was no preaching, the people nevertheless came together for Divine worship, in which they were led, in the absence of any minister, by persons duly appointed for that purpose.

The service in public worship was not in any of its departments a responsive one. The only audible part shared by the people was in the praise; they did not respond in prayer even to the extent of uttering an audible "Amen," nor did they join audibly in any general confession, in a declaration of faith as contained in the Apostles' Creed or in any other formulary, nor did they even repeat with the minister the Lord's Prayer when that model of prayer given by Christ to His disciples was used in public worship.

Liberty under the guidance of the Holy Spirit marked the minister's use of the forms provided, and the privilege of extempore prayer was sacredly guarded, the example of Knox, as well as his precept, encouraging his brethren in the ministry to cultivate free and unrestricted prayer to G.o.d. In this matter the Church declared her belief in the Holy Ghost and in His presence with her, believing that those who were divinely called to the work of the ministry were by the Spirit of G.o.d duly equipped for the performance of the important duties of that office. Although forms of prayer were provided, these appear to have been intended mainly for the use of the Readers, who were not duly ordained to the ministerial office, and for the guidance of ministers, but IN NO PART OF PUBLIC WORSHIP APART FROM THE SACRAMENTS WAS THE MINISTER CONFINED TO THE USE OF PRESCRIBED FORMS. Even the Readers enjoyed a degree of liberty in this matter, a liberty which they exercised, as is evident from an Order of a.s.sembly pa.s.sed in the reign of James forbidding Readers to offer extemporary prayers, but requiring them to use the forms prescribed.

Lastly, in the administration of the Sacraments honor was put upon them by the care that was observed in their public, reverent and frequent observance. Simplicity marked all the service connected with these holy ordinances, while, at the same time, whatever might appear to unduly exalt them to an unscriptural position in the thoughts of men, was carefully avoided, as well in the prayers and exhortations used as in the manner of administration. The Sacraments were regarded as helps to the spiritual life of G.o.d's elect, as "medicine for the spiritually sick," and were never represented as holy mysteries into which only certain of G.o.d's children should penetrate.