Part 3 (1/2)
If these conclusions are just, it is very evident that those who to-day advocate the introduction into Presbyterian wors.h.i.+p of responses and prescribed forms can find no support for such a practice, however they might limit it, in Knox's Book of Common Order, or in the practice of our Scottish ancestors in this so virile and vigorous period of the Church's history. Just as little support, too, can those find who would impose upon the ministry of the Church the use of set forms from which no deviation is to be allowed either in the conduct of public wors.h.i.+p or in the administration of the Sacraments. The most that can be argued from this ancient regulation of wors.h.i.+p, which is much more accurately described as a Directory rather than as a Liturgy, is the desirability of a uniform order of service for the whole Church, of a due proportion of attention to each part of wors.h.i.+p, and of the conformity by all ministers to a uniform method in the administration of the Sacraments. The Book of Common Order clearly indicates the conviction of the Scottish reformers that all things in connection with the wors.h.i.+p of G.o.d should be done ”in seemly form and according to order,” and it quite as clearly indicates their purpose to acknowledge and rely upon the operation of the free Spirit of G.o.d, in the exercise of that wors.h.i.+p and in the performance of the public ordinances in the sanctuary.
A Diet of Public Wors.h.i.+p in the Time of Knox.
”What I have been to my country, albeit this unthankful age will not know, yet the ages to come will be compelled to bear witness to the truth.”--JOHN KNOX.
Chapter IV.
A Diet of Public Wors.h.i.+p in the Time of Knox.
A diet of wors.h.i.+p on a Sabbath day in Scotland in the days of Knox, or in the period immediately succeeding his death, had for the people of that time a profound interest. It was a period of storm and upheaval, and the Church, with its wors.h.i.+p and teaching, was the centre around which, in large measure, the struggles of the age gathered; and although for us these struggles are simple history, and the subjects of debate are, many of them, forever laid aside, still it is of interest to learn how a service in connection with the public wors.h.i.+p of the day proceeded in this formative period of Presbyterian practice, when order and method were less matters of indifference than they are now.
Happily we are not left without abundant material for forming an accurate picture of a Sabbath-day service at that time, for in addition to the explicit directions contained in the Book of Common Order, there have come down to us descriptions of public wors.h.i.+p by partic.i.p.ants therein.
As early as seven o'clock a bell was rung to warn the people of the approach of the hour of wors.h.i.+p, and this was followed an hour later by another bell, which summoned the congregation to the place of prayer.
It was a congregation of all cla.s.ses, for in Scotland the Reformed doctrine made its way among the great and the lowly alike. Writing in 1641, a refutation of the charge made in England against the Scotch that they ”had no certain rule or direction for their public wors.h.i.+p, but that every man, following his extemporary fancy, did preach or pray what seemed good in his own eyes,” Alexander Henderson thus describes in his reply the congregation in a Scotch Church: ”When so many of all sorts, men and women, masters and servants, young and old, as shall meet together, are a.s.sembled, the public wors.h.i.+p beginneth.” In the early days of Presbyterianism the rich and the poor met together, realizing that the Lord was the Maker of them both.
The congregation a.s.sembled in a Church building that was plain in its interior, the plainness being emphasized, and at times rendered unsightly, by reason of the removal of the statues and pictures which in pre-Reformation times had decorated the walls and pillars. The building was, however, as required by the Book of Discipline, rendered comfortable and suitable for purposes of wors.h.i.+p. It was ordered, ”lest that the Word of G.o.d and ministration of the Sacraments by unseemliness of the place come into contempt,” there should be made ”such preparation within as appertaineth as well to the majesty of the Word of G.o.d as unto the ease and commodity of the people.” Such wise words indicate on the part of our Scottish ancestors an appreciation in their day of what is all too often even in these happier and more enlightened times, forgotten--the importance of having a Church building in keeping with the greatness of the cause to which it has been dedicated, and at the same time suitable and convenient for the purposes of public wors.h.i.+p. The narrowness which would forbid beauty and artistic decoration and the pride which would sacrifice comfort and convenience for the sake of appearance, were both avoided. At one end of the building stood a pulpit, beside it, or within it, a basin or font for use in the administration of the Sacrament of Baptism, and in the part where formerly the altar had stood, tables were placed for use in the observance of the Lord's Supper; at the end of the Church opposite to the pulpit was placed a stool of repentance, an article frequently in use in an age when Church discipline was vigorously administered. Pews were as yet unknown; some churches had permanent desks or benches, to be occupied by men holding public positions, or by prominent members of influential guilds, the rest of the people stood throughout the service, or sat upon stools which they brought with them to the Church.
The members of the congregation on entering the Church were expected to engage reverently in silent prayer, and at the hour appointed, the Reader from his desk called upon all present to join in the Public Wors.h.i.+p of G.o.d; he then proceeded to read the Prayer prescribed in the Book of Common Order, or, if he so desired, to offer one similar thereto in intent; in either case the prayer was a general confession, and was followed by a Psalm or Psalms announced by the Reader and sung by the whole congregation and ending with the _Gloria Patri_. Next came the reading of the Scriptures from the Old and New Testaments, the reading being continuous through whatever books had been selected.
This ended that part of public wors.h.i.+p which was conducted by the Reader, and occupied in all about one hour.
On the second ringing of the bell, the minister entered the pulpit, knelt in silent devotion, and then led the people in prayer ”as the Spirit moved his heart;” this finished, he proceeded to the sermon, to which the people listened either standing or sitting, as opportunity afforded, with their heads covered, and occasionally, if moved thereto, giving vent to their feelings by expressions of applause or disapproval. After the sermon the minister led the congregation in prayer for blessing upon the Word preached and for the general estate of Christ's Church: if the Lord's Prayer and the Apostles' Creed were employed in the service (but this was optional with the minister) they were repeated by the minister alone at the close of this prayer, and embodied in it; a Psalm was sung by the congregation and the Benediction was p.r.o.nounced, or rather, the Blessing was invoked, for the pet.i.tions were framed as supplications: ”The grace of the Lord Jesus Christ and the love of G.o.d and the communion of the Holy Ghost be with us all: So be it.”
Such was the course of an ordinary diet of wors.h.i.+p. If a marriage was to be celebrated the parties presented themselves in Church before the sermon; the ceremony having been performed, the parties remained, according to regulation, until the close of the public wors.h.i.+p. If the Sacrament of Baptism was to be administered the infant was presented for the ordinance at the close of the sermon by the father, who was attended by one or more sponsors. When the Lord's Supper was observed (which in some congregations was monthly) the tables were spread in that part of the Church which had formerly been the chancel, and as many communicants as could conveniently do so sat down together with the minister. These, when the tables had been served, gave place to others.
The services throughout were marked by simplicity, reverence and freedom from strict and unbending forms; liberty characterized their every part, and room was left for the exercise of the guiding Spirit of G.o.d, in a measure not enjoyed by Churches tied to the use of a prescribed wors.h.i.+p; at the same time there was a recognized order and a reverent devotion in all parts of the wors.h.i.+p which many non-liturgical Churches of this day may well covet. It was a service simple yet impressive, voluntary yet orderly, regulated and yet untrammeled.
The Period of Controversy, 1614-1645.
”They were splintered and torn, but no power could bend or melt them.
They dwelt, as pious men are apt to dwell, in suffering and sorrow on the all-disposing power of Providence. Their burden grew lighter as they considered that G.o.d had so determined that they should bear it.”--FROUDE.
Chapter V.
The Period of Controversy, 1614-1645.
The years from 1603, the date of James the Sixth's ascent to the united thrones of England and Scotland, until 1645 the year of the Westminster a.s.sembly, cover one of the most exciting and interesting periods in Scottish history. Especially is this period of interest to the student of Scottish Church history, because of the influences both direct and indirect which the struggles of that time had upon the development of the character and practice of the Presbyterian Church.
The Book of Common Order had received the authority of the General a.s.sembly sitting in Edinburgh in 1564, and for nearly fifty years from that date it was the unchallenged directory for wors.h.i.+p and usage in the Scottish Church. Its use, though not universal, was general, and it was uniformly referred to, as well in civil as in ecclesiastical courts, as comprising for the Church the law respecting public wors.h.i.+p.