Part 2 (1/2)
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 wors.h.i.+p. 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 wors.h.i.+p.
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 wors.h.i.+p 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 wors.h.i.+p, 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 wors.h.i.+p the Book of Common Order may lend its countenance, it a.s.suredly gives no support to the imposition upon wors.h.i.+ppers of prescribed forms of prayer.
Side by side with that part of public wors.h.i.+p 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 wors.h.i.+p. 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 wors.h.i.+p, although a place was not denied them in the Book of Common Order; in the Order for Public Wors.h.i.+p 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.